Anarchy and International Relations: A Reconsideration

By Jonathan Havercroft and Alex Prichard. Jonathan Havercroft is Associate Professor in International Political Theory at the University of Southampton (Academia.eduGoogle Scholar). You can read more posts by Jonathan here.


What is anarchy? Despite its centrality to the self-image of the discipline of International Relations, few have critically enquired into the essence of this concept.  Most still deploy textbook definitions, namely that anarchy is the absence of rulers, of a centralized authority, or a system of self-help. This basic understanding of anarchy is largely uncontested. However, by contrast, the study of the purported causal effects of anarchy, rather than the meaning of the concept itself, has arguably shaped the evolution of the discipline over the last fifty years at least. Debates between classical and neo-realists, and between neo-realists and neo-liberals, revolved around understanding ‘order without an orderer and organizational effects where formal organisation is lacking’.

The rejection of the terms of these two debates, including a rejection of anarchy, was central to the evolution of normative and critical IR theory. Anarchy was synonymous with statism, with the absence of morality, and what Jo Freeman called, in a different context, ‘the tyranny of structurelessness’, where hierarchies and domination proliferated in the absence of formal institutions. Elsewhere, the analytical virtue of anarchy was itself questioned, such that to focus on anarchy was itself a problematic collusion with the gendered and Eurocentric legacies of modernity. Barry Buzan and Richard Little (2001) argued that IR’s failure to speak beyond the confines of our own academic and intellectual silos was primarily a function of the discipline’s ‘anarchophilia’. IR has had little influence, they argued, because our core concept has had such little traction outside the neo-neo debates that have shaped so much of the discipline, but little else.

Yet despite this extensive debate, few have taken the time to interrogate the concept’s plural meanings, to see what the consequences might be if anarchy itself were defined differently. This paucity of critical conceptual analysis is surely a function of how uncontested the meaning of this concept has been, despite its centrality to the field.

In a recently published special issue of the Journal of International Political Theory we seek to puff at the glowing embers of this debate. Our aim is to take stock of, examine, and reconsider the concept of anarchy, and its place in the study and practice of international relations. We contest mainstream conceptualizations of anarchy by drawing upon original research in political philosophy, medieval history, pluralist theory, history of political thought, and of course, IR theory. The aim is to investigate how differing conceptions of anarchy can advance the study of world politics. Our conclusion is that there are a range of ways in which anarchy can be defined, deployed, and perhaps even appropriated by IR theorists, and that ‘the anarchy problématique’ has plenty of life in it yet.

 

Podcast on the Politics of Indignity and Refugees with David Owen

Here is a podcast of Dr. David Owen speaking at Oxford University, for the Refugee Studies Centre’s 2017 Public Seminar Series. His talk is entitled, “Refugees and the Politics of Indignity.” The series was convened by Matthew J. Gibney.

 

Despite Trump, the United States Is Probably More Socially Liberal Than Ever

By Justin Murphy (@jmrphy), Lecturer in the Department of Politics and International Relations at the University of Southampton.


There is a lot of confusion about whether we’re seeing significant ideological change in the United States. With Trump and the re-appearance of white nationalism in the public spotlight, many people are wondering if conservative (right-wing) ideology is on the rise. One can find many influential outlets endorsing this notion. CBSBBCVox, and certainly others have all run articles suggesting this. On the other hand, many conservatives believe that “liberal” (left-wing in America) ideology is on the rise. There are good reasons for people to be confused, because the dynamics of ideology in the United States are confusing. To help clear up some of the confusion, I’ve written this guide to some of the basics of what political scientists know about the long-term historical dynamics of ideology in the United States. And how they shed light on what is happening, or not happening, right now.

If there is one substantial ideological shift in American public opinion in the post-war period, it is the dramatic and near-universal increase in social liberalism since the 1950s. There has not been a general shift to the left or right because economic conservatism has not changed much (although it has polarized on the left and right). There has been some cyclical, “thermostatic” movement in opinion (which is normal). There have been changes in symbolism (“liberalism” became stigmatized in the 1960s). And there have been some dramatic shifts in party identification (a pretty massive Republican resurgence with Reagan). Otherwise, one cannot say the American public has moved to the right or left as a whole, in any significant way, in the long-run or recently, except that it has become more socially liberal. There have been some interesting and substantial ideological shifts within groups, but that would need to be another post.

Racial Liberalism Data from Atkinson et al. (2011)
Racial Liberalism data from Atkinson et al. (2011) 

There is currently no good evidence I am aware of that overt racism or white nationalism is growing.1 It likely appears larger than it is, especially to progressives, precisely because it has never been less common in American history. This says nothing about how such stupid and malicious groups should be dealt with.

This is my interpretation based on what we know about long-term ideological dynamics in the United States. For a more detailed tour of that data, see the post on my personal blog, “Are Americans becoming more conservative or liberal (right or left)?”

 


  1. The only exception I have found is the data on the number of “hate groups” collected by the Southern Poverty Law Center, which reveals an upward climb since 1999. I am not going to say it’s wrong in a dismissive footnote, because it would deserve more attention than that. But I am excluding it from consideration here for a few reasons. First, it includes a wide variety of groups well beyond explicitly racist or white nationalist groups, including black separatist groups. So in this sense it does not reflect what I am considering in this post. But also the SPLC has come under fire for being increasingly politicized and untrustworthy as a data source. See this article from Politico, for instance. My personal view is that there has been a tendency in recent years for progressive groups to lower their bar for what counts as a hate group, and at least a few cases on the SPLC’s list suggest to me this has occurred there, at least to some degree.

Decarbonisation and Poverty

By Chris Armstrong, Professor of Political Theory at the University of Southampton.


The spectre of dangerous climate change throws up many challenges. This post concentrates on just one of them – albeit one which has received too little attention. We know that if dangerous climate change is to be avoided, the majority of the world’s fossil fuel supplies cannot be burned. If we are committed to avoiding temperature rises in excess of 2ºC, for example, an estimated two thirds of proven fossil fuel reserves must go unused by 2050. To these reserves must be added all anticipated supplies which are not yet commercially available.

If there is widespread agreement that our dependence on the world’s most valuable commodity must be radically curtailed, this simple fact throws up a series of important questions. Politically, the most pressing question is how to ensure that the world adheres to the available ‘carbon budget’ by leaving most supplies unexploited. The earliest attempts to curtail fossil fuel use aimed to depress demand, for instance by way of carbon taxes, or compulsory cap-and-trade mechanisms. Increasingly, though, attention has shifted to measures which would restrict the supply of coal, gas and oil. In principle – since there are far fewer extractors of fossil fuels than there are consumers, and since extraction is immobile – supply ought to be easier to monitor and control than demand.

But an important moral question is how to manage any losses generated by the ‘decarbonisation’ of the global economy. Leaving the oil – and the gas, and the coal – in the soil will have major consequences for a number of actors. Unless they manage to diversify first, fossil fuel companies may have billions of dollars wiped off their stock market valuations. Thousands of people employed in the oil, gas and coal industries could lose their jobs. Indeed a whole series of people in peripheral industries – right down to people running cafes and general stores in mining towns – might do so too. Shareholders, and ordinary pension holders, might be exposed to significant losses, given that many investment funds maintain large holdings in fossil fuel industries.

Finally – and of particular interest from the point of view of debates on global justice – fossil-fuel exporting countries stand to lose out on a significant source of revenue. On one estimate, the overall revenues foregone when these assets are ‘stranded’ could total tens of trillions of dollars globally.  Moreover, some of the greatest losses are likely to occur in sub-Saharan Africa, North Africa, and Latin America, since developing country exporters are particularly likely to have untapped – or even unexplored – supplies.  For instance, it has been calculated that 73% of the coal found in Central and South America, and 90% of African supplies, must go unexploited if we are to meet a 2ºC target. The countries of the Middle East and Africa, meanwhile, may have to leave their entire unconventional gas reserves underground.

The economic consequences could be dramatic. Consider a simple comparison. According to the OECD, annual oil revenues flowing to Nigeria alone are more than triple the Overseas Development Assistance flowing to the whole of Sub-Saharan Africa. To be sure, fossil fuel wealth has often turned out to do disappointingly little for the ordinary citizens of developing countries, and in some cases it has locked countries into cycles of bad governance and civil strife. Nevertheless, it has also spurred periods of remarkable economic growth. For the taps to turn off now could generate an economic shock that poor countries are ill-equipped to weather.

The world has rightly focused on how the transition beyond carbon can be brought about. But we also need to make sure it is a just transition. It cannot be a transition which leaves some mired in poverty. As a result, we need to give serious attention to side-policies which would offset morally troubling losses of development opportunities. As well as being morally pressing, doing so will be politically important too. The chances of stabilising our climate are all the slimmer if parties to any agreement feel that their legitimate grievances are not being addressed. It is likely that ‘Only a global climate deal that compensates losers and is perceived as equitable by all participants can impose strict limits on the use of fossil fuels in the long term.’

The vitally important question to which we are only now shifting our attention is: what policies should accompany decarbonisation, so as to make the transition away from carbon a fair one? Assuming that these policies will have a cost, who should pick up the tab, and on what basis? These are important questions for both theorists and policy-makers. I was recently lucky enough to be involved in an excellent conference on just such questions, on the island of Lofoten in Norway – a country which famously relies on oil and gas sales for much of its wealth, but is now thinking seriously about the post-carbon future. It is to be hoped that this conference is a sign that the question about decarbonisation and poverty will be taken up much more widely.

Recommended summer reading for new @Sotonpolitics students (and anyone interested!)

Occasionally students contact us asking if there is any required reading prior to the start of their course, or if we could recommend some texts to help them prepare for their first year. Below is a list of books that members of PAIR staff have recommended for students to read during the summer before their first year. While we obviously do not expect you to read all of these books, reading one or two will be a good preparation for your degree and will give you a taste of the kinds of topics you will study on your course.

 

General Politics

On Democracy, by Dahl

Why Politics Matter, by Stoker

In Defence of Politics, by Crick

A Novel Approach to Politics, by Van Belle and Marsh

If Only They Didn’t Speak English: Notes from Trump’s America, by Sopel

 

Public Policy

Nudge, by Thaler and Sunstein

Agendas and Instability in American Politics, by Baumgartner and Jones

 

International Relations

Theories of International Politics and Zombies, by Drezner

States and Markets, by Strange

Activists beyond Borders, by Keck and Sikkink

 

Political Theory

Political Philosophy, by Swift

On Liberty, by Mill

The Prince, by Machiavelli

 

Research Methods

Thinking Statistically, by Bram

 

Political History

The Cold War: A New History, by Gaddis

Ill Fares the Land, by Judt

 

 

How ‘economic’ is opposition to migration?

By Anna Killick. Anna Killick is a PhD student in the Department of Politics and International Relations at the University of Southampton.


What does the election tell us about the Ford and Goodwin theory that the political system is changing to ‘a newer set of cleavages that are largely cultural rather than economic’ (Ford and Goodwin 2014:29)? They argued in ‘Revolt on the Right’ that the white working class, characterised as ‘left behind’, are increasingly relying on their authoritarian cultural values, deserting the Labour Party for UKIP. In this post I highlight research which challenges Ford and Goodwin by pointing to the continuing importance of economic issues to working class voters.

Ford and Goodwin argue that the increase in migration from 2004 led to greater opposition to migration. Since both Labour under Blair and the Conservatives under Cameron had moved to the centre to attract cosmopolitan liberal voters, and New Labour was perceived as doing less to help its traditional working class base than it had in the past, the two developments contributed to a rise in support for UKIP. Anti-migration sentiment was also instrumental in the Leave victory in the 2016 referendum. Survey evidence tracking anti-migration beliefs over time and the increased percentages perceiving migration as the most important issue in politics support their case. However, how Ford and Goodwin interpret the nature of the anti-migration beliefs may be over-simplistic.

They claim ‘in Britain, as elsewhere in Europe, the strongest and most inflexible opposition to migration has come from voters who see it as a source or symbol of rapid social change (Ford and Goodwin 2017:5) [my italics]’.  It may be the case that a proportion of anti-migrant people, whether middle or working class, are so xenophobic or racist that their opposition to migration is deep-rooted and social and that such people are the backbone of UKIP support. But does this hold for the majority of people who say they are opposed to migration? Some survey evidence, such as for British Social Attitudes, always showed that opposition to migration was as much economic as it was cultural and, indeed, anti-migration sentiment dropped during the economic good times of the late 1990s and early 2000s.

A neglected area in this debate is how working class people in particular define categories like ‘economic’. My interview-based research into public understanding of the economy, to be published next year, includes questions on what people believe about the economic effects of migration. The in-depth interviews of sixty Southampton residents show that people who oppose migration often do so as much for economic as cultural reasons. When I ask ‘what do you understand about the economic effects of migration?’ interviewees respond with arguments about migration driving wages down, increasing competition for jobs, leading to increased use of zero hours contracts and competing for scarce resources in the health service, housing and benefit sectors. They do not believe the usually nationally based economic research that migration has net benefits for the economy, but it is not clear whether the reason for their rejection of the national research is cultural racism or that the national research flies in the face of their local economic experiences.

Some aspects of understanding of the economic effects of migration can be illustrated by three extracts, all from interviews with working class women in their 50s and 60s. Linda, who lives on a low wage topped by benefits, believes migrants are attractive to employers looking to drive wages down:

it’s just that I think rich people take advantage of the poor people in ways of cheap labour you know… we don’t get the opportunity to have the jobs because we have to work for a proper wage to live and they don’t want anybody to do that, they want cheap [migrant] labour. The rich stay rich, the poor stay poor forever and I think it’s getting worse.

Beverley, aged 65 and having worked all her life as a telephonist and shop assistant, believes migration is exacerbating the acute shortage of social housing in the city : ‘the migration, they’re letting so many people in and there’s no place for us to live at the moment.’ Shelley, aged 50 and on disability benefit, echoed the comments of many people I interviewed that migrants should not be able to claim benefits: ‘there’s so many that come and claim benefits and claim benefits for the kids that are in their country as well. That’s got to do some damage economically really’.

Interview-based research allows us to engage more deeply with how people define problems. Much has been made of survey evidence indicating that in the EU referendum Leave voters tended to see ‘migration’ as the most important issue whilst Remain voters saw the ‘economy’ as most important. But understanding of what ‘economy’ covers is not necessarily shared across all social groups. For instance, middle class interviewees were three times more likely to use the term ‘economy’ in my interviews, indicating that it may be a more negative term for working class interviewees. Some of those who said ‘migration’ was the most important issue may have been using it as a ‘catch all’ phrase that encapsulates their concerns about employment and austerity. Whilst they did support UKIP and voted to Leave the EU, they may be open to a party such as Labour in 2017 which promises to address their economic grievances, even though it is by means other than controlling migration.

So we should be open to the possibility both that anti-migration feeling is more economic than cultural and that ‘economic stewardship’ rather than ‘cultural values’ is still the dominant cleavage in British politics.

The Society for Latin American Studies 2018 annual conference comes to Southampton

The University of Southampton will host the Society for Latin American Studies for its annual conference on 22-23 March 2018 at the University’s Winchester campus. The theme of the 2018 SLAS Conference is: Latin American Studies Around the World. The conference website can be found here.

Call for submissions

SLAS and non-SLAS members are encouraged to submit panel and paper proposals to be discussed at the 2018 SLAS Annual Conference on 22-23 March 2018. The deadline for all submissions is 16th July 2017.

To submit panels and papers, click here.