A Faustian Special Relationship

Donald Trump has a thing for rebuking America’s democratic allies and their leaders—his latest target being Australia’s prime minister, Malcolm Turnbull. The UK appears to be an exception to this trend. In his first interview with the British press as president-elect, Trump explained that the UK has a “special place” in his half-Scottish heart and pledged to support a post-Brexit UK-US trade deal. Reportedly a big fan of Winston Churchill—and of Boris Johnson’s Churchill Factor—he also asked the UK government to loan him a Churchill bust that his Republican predecessor George W. Bush kept in the Oval Office.

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Fake Becomes Legit: Disinformation, Social Media and Democracy

mejias2015-05-225x300In our final post centring on the US presidential inauguration, Ulises Ali Mejias reflects on the phenomenon of ‘fake news’ and the role of social media. Ulises is associate professor at the State University of New York at Oswego. He is the author of Off the Network: Disrupting the Digital World (2013, University of Minnesota Press). With Nick Couldry, he is currently writing a book on data as a capitalist social relation.

The previous two inauguration pieces can be found here and here.


While we didn’t exactly predict the rise of ‘fake news’, in 2013 a Russian colleague and I completed an academic article on the disinformation tactics used during the Russia-Ukraine conflict. Like many others, we started to recognize the ways in which citizens generate, consume and distribute false information by interacting with old and new media, contributing to a social order where lies acquire increasing authority. While we focused on the Russia-Ukraine case, we felt it was important to point out that these tactics might serve as a template for future scenarios, including in Western democracies.

The article will not see the light of day until this year, four years after it was finished. Interestingly, part of the reason it has taken so long to get it published is that some reviewers felt our argument should omit references to Western democracies. The sentiment seemed to be that this kind of stuff could not happen here.

That was, of course, before the 2016 US presidential elections.

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What in the world is populist foreign policy?

Andrew Priest is senior lecturer in Modern US History at the Univers6555ity of Essex. He is co-editor, with Andrew Johnstone, of US Presidential Elections and Foreign Policy: Candidates, Campaigns, and Global Politics from FDR to Bill Clinton (University of Kentucky, forthcoming 2017), and he is currently writing a new book on US foreign policy and notions of empire in the post-Civil War period. Here, the day before Donald Trump is inaugurated as the 45th US president, Andrew sets him in the context of American populism through the centuries and offers some thoughts on Trump’s foreign policy in the making.

Edit: This is the first in a three-part series of posts around the presidential inauguration. The other two can be found here and here.


As hard as it is to believe, only on Friday will Donald Trump finally become president of the United States. During the ultra-marathon that is the modern presidential election, which has given way to a transition period that has felt almost as long, Trump has given us many hints but few details of what his presidency will actually bring. While strident in his views about America’s place in the world, he shows little interest in the details of foreign policy and disdain for diplomatic niceties. This will have important implications for Trump’s role as architect of American foreign policy for the next four years.

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American populists L-R: Andrew Jackson, Donald J. Trump, Thomas Jefferson, Ross Perot, and Huey “The Kingfish” Long.

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The many deaths of Fidel Castro

A few weeks ago, when I checked Twitter and saw that Fidel Castro had died, the news felt strangely distant. True, Fidel was a giant of the twentieth century rather than the twenty-first, but I think that feeling of observing the news of his death from afar had more to do with the fact that we (Cubans and Cuba-watchers, journalists, scholars, beret-wearing backpackers) have already been living with the spectre of his death for so long. And, as he has faced death so many times through the years, the mere fact of his death – now material, tangible – seems hardly enough to stop him from living on.

A political map of Cuba

Political cartoon by Graeme Mackay, 2 August 2006.

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Sovereignty, Sexuality And The Will To Trump: A Queer IR Analysis And Response

In this final post in our symposium on Cynthia Weber’s Queer International Relations: Sovereignty, Sexuality and the Will to Knowledge, Cynthia responds to her interlocutors. You can read the other posts in the symposium here.


On November 8, 2016, Donald J. Trump was elected as the 45th President of the United States of America. His campaign was marked by extreme racism, Islamophobia, xenophobia, misogyny, ableism, and homo/bi/trans*phobias. In light of this election result, I will depart from the usual format for a symposium conclusion, in which I would engage point-by-point with the generous, insightful, critical commentaries of Joan Cocks, Antke Engel, Cyril Ghosh, and Dianne Otto. Instead, I will put the analysis I developed in Queer International Relations: Sovereignty, Sexuality and the Will to Power and the correctives to it offered by the commentators in this symposium to work to address two urgent questions: ‘How did this happen?’ and ‘What is to be done?’.

The argument I make in Queer IR is that sovereignty, sexuality and all political scales from the intimate to the international are inseparable. So, too, are the intersectional ways sex, gender and sexuality function in relation to and through, for example, race, class, ability, religion, ‘civilization’ and colonialities. One cannot understand sovereignty without understanding how sexuality functions intersectionally at every scale, and one cannot understand sexuality without understanding how sovereignty functions intersectionally at every scale. This means my queer IR analysis is never fully distinct from those found in Critical Race Studies, Black Studies, CRIP Studies, and Postcolonial and Decolonial Studies. Yet it always insists on focusing its analytic lens on the function of sex, gender and sexuality, which is not necessarily the case with other critical traditions. As Antke Engel points out in this symposium, my idiosyncratic formulation and articulation of a queer IR has its pitfalls. But, as she and Cyril Ghosh discuss, these choices are what allow me to mobilize queer strategically, especially in relation to the Discipline of International Relations that has long ignored queer scholarship. This neglect of queer scholarship is as much because of how Disciplinary IR conceives of proper contributions to the Discipline as it is to how Disciplinary IR fetishizes particular kinds of IR methods.

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Queer International Relations (IV): Queer As Method

The fourth post in our symposium on Cynthia Weber’s Queer International Relations: Sovereignty, Sexuality and the Will to Knowledge is from Cyril Ghosh. You can read Cynthia’s introductory post and responses to it here.

Cyril Ghosh is Assistant Professor of Government & Politics at Wagner College and Part-Time Assistant Professor of International Affairs at the Julien J. Studley Graduate Program in International Affairs, The New School. He is the author of The Politics of the American Dream: Democratic Inclusion in Contemporary American Political Culture (Palgrave-Macmillan, 2013). He is currently working on a book manuscript (with Elizabeth F. Cohen): Key Concepts: Citizenship (under contract with Polity Press, UK).


Cynthia Weber has written a very compelling contribution to the study of queer international relations. In this symposium entry, I intend to identify what – to my mind – are the three biggest achievements of the book. Here, I want to specifically offer some reflections on two figures discussed by Weber: one is the neoliberal, docile, gay, homonationalist patriot – in other words, the ‘good gay’. The second is the figure of Tom Neuwirth/Conchita Wurst, whom Weber sees as a destabilizing persona that lends itself beautifully to reading sexuality and/or the queer into international relations. I will conclude the post with a few remarks on some of the questions the book raises and invites further discussions about.

But I begin with the achievements: first, the book clarifies queer IR as a method in a way that is both urgent and welcome. In doing so, it secures a solid foundation for both future and contemporary scholarship on queer IR. The specific discussions of tropes from Foucault, Sedgwick, Haraway, Butler, Barthes, and others is fascinating to me – especially as a combination of lenses that can be used to refract and pluralize analyses of contemporary IR.

For some time now, we have had a feminist IR movement within the field of IR. But, at the present time, only a handful of scholars examine tropes of sexuality. As Weber correctly identifies, this is because IR scholars and Queer Studies scholars rarely converse with each other. And, in doing so, they leave unexplored much fertile ground of inquiry.

Discourses surrounding despised sexualities of various kinds present themselves in international affairs. In fact, they are ubiquitous. Thus, as Jasbir Puar, Lily Ling, Anna Agathangelou, and others have shown, ‘political’ rivals are routinely presented/depicted using imagery and language predicated on despised sexualities. These depictions can range from the figure of a highly sexualized violent rapist to emasculation (and defeat?) through anal penetration. Analyses of these tropes obviously transcend the field of IR (I am thinking here of Edward Said or Jack Shaheen), but they remain particularly relevant for it.

So, in offering a systematic and yet not reified methodological approach to queer IR, Weber has done, I think, a great service to this nascent subfield. Hers is not the final word on the subject, as she would herself acknowledge. However, the book represents a bold step forward in this line of inquiry.

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Trumped: Beyond the Whitelash

The election of a manifestly incompetent, billionaire bigot as president of the USA has come as a shock to many people, as indeed it should, and a vigorous debate has emerged over the causes. Many progressives, rightly horrified by the vile, nativist and sexist rhetoric of Trump’s campaign, seem to be concluding that it is this rhetoric that explains his success. Trump’s victory – enabled above all by white men – exposes the appeal of retrograde sentiment on gender – because voters rejected a highly-qualified woman for a self-declared ‘pussy-grabber’ – and race – since his supporters endorsed or at least disregarded his intensely racist rhetoric and policy pledges. Trump’s win thus expresses a ‘whitelash’ – a vile defence of threatened, white, male privilege. However, while sexists and racists undoubtedly supported Trump en masse, this thesis cannot explain how he was able to win. Indeed, it distracts attention from the most glaring cause of the outcome: the rot at the heart of America’s democratic system in general and of the Democratic Party in particular.

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America’s Electoral Apartheid: 30-40 million US residents excluded from voting

This is a guest post by Konstantin Kilibarda, originally blogged on the Abolition Journal blog and reproduced here. Konstantin is a PhD candidate at York University. His dissertation, Making Montenegro Work: Refashioning Labour After Socialism, addresses neoliberal restructuring in Montenegro and its impact on working lives and notions of citizenship in the newly independent state. His research interests include post-socialist transitions; processes of neoliberalization; labor market reforms; globalization; precarious work; gendered and racialized labour market segmentation, and more.


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[Photo: ‘Supreme Injustice’ by Joe Brusky via Flickr]

A key component of an apartheid system is the ability to disenfranchise those populations that may tip the political scales. Currently in the United States there are between 30-40 million residents (including millions of US citizens) who remain systematically disenfranchised. The fact that the disenfranchised are primarily racialized or poor, underlines Charles W. Mills’ contention that America’s democracy continues to be premised on a hierarchically structured ‘racial contract.’ Below I’ve compiled a short list of groups in the US who can’t vote, despite living, loving, caring, participating, and working everyday in communities and neighborhoods throughout the country.

If those feeling perplexed by Trump’s rise to power want to build a strong (and lasting) coalition against the Republican politics of hate (and the accommodation of such a politics by some wings of the Democratic party), efforts to expand voting rights, narrow voter suppression, and fundamentally transform the electoral system will play an important role. Racialized communities most directly impacted by these policies have been at the forefront of these struggles since the beginning; it’s now time for those just recognizing these facts to also get involved. The following is a quick breakdown of some of the major groups who live under the US system – some with citizenship, some without – but are nevertheless barred from having a say in the choice of President. Any one of these groups if enfranchised could have made a decisive impact in the 2016 election. Taken together they represent a formidable group that could radically transform American politics. It is perhaps no wonder that Republicans (and some Democrats) are committed to sustaining and even expanding the scope of their disenfranchisement.

(1) 13.3 million permanent residents

Many countries allow permanent residents to vote, yet in the United States those who have attained this status are barred from exercising their franchise. In the rhetoric of the Republican Party, ‘legal’ immigrants are often compared favorably to ‘illegal’ (i.e. undocumented) immigrants. Nevertheless, the Republican Party and some Democrats continue to ensure that all non-citizens (regardless of status) are unable to participate in elections. It’s worth remembering that the Illegal Immigration Reform and Immigrant Responsibility Act (IIRIRA) of 1996, which was pushed forward by a Republican controlled Congress and signed into law by President Bill Clinton, expanded the grounds on which people can be deported, including explicit prohibitions against and harsh penalties for non-citizen voting.

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When White Men Rule The World

A shorter version of this post appears at the Oxford University Press blog. It was invited – if that’s the right word – some months ago as a tie-in with the new edition of The Globalization of World Politics. Obviously, I was planning on writing about questions of imperial feminism and intersectionality. Things didn’t turn out that way. Apologies for repetition of good sense already promulgated elsewhere, and for the inevitable commentary fatigue.


Donald Trump

If Hillary Rodham Clinton had triumphed in last Tuesday’s presidential election, it would have been a milestone for women’s political representation: a shattering of the hardest glass ceiling, as her supporters liked to say. Clinton’s defeat in the electoral college (but not the popular ballot, where she narrowly triumphed by about 640,000 votes at last count) is also the failure of a certain feminist stratagem: namely, the cultivation of a highly qualified, centrist, establishment (and comparatively hawkish) female candidate, measured in speech and reassuringly moderate in her politics. But the victory of Donald Trump tells us just as much about the global politics of gender, and how it is being remade.

The election itself was predicted to be the most divided by sex in US history. Polls from a few weeks before the election had Clinton’s lead among women at the highest level for a presidential candidate since records began in 1952. A widely shared meme celebrated the trend and declared that “women’s suffrage is saving the world”. Activists from the ‘alt-right’ (a conglomerate of neo-Nazis, xenophobes, men’s rights types, lapsed libertarians and professional agitators) trolled in response that the 19th amendment should be repealed. Time called the election a ‘referendum on gender’; The New Yorker a question of ‘manifest misogyny’.

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In the end, the politics of race mediated the politics of gender: white women were by many leagues more comfortable with Trump’s candidacy than women of colour. As Kimberlé Crenshaw pointed out on Wednesday morning, the claim for a singular female worldview – one that could be mobilised to ordain Clinton ‘Madame President’ – collapses under the pressure of other cross-cutting histories, interests, and ideologies (the idea that women share a common political perspective has of course been under attack within feminist theory for many decades). As has now been much rehearsed, NBC’s exit polls measured a 10% lead for Trump among white women, and an almost 20% lead amongst white women between the ages of 45 and 64. By contrast, CNN data indicated that 94% of black women voted for Clinton. Opinions now vary on how much blame to apportion suburban white women, or what have been called ‘Ivanka voters’, for the result. Somewhat confoundingly, Pew Research finds that the overall gender gap was indeed larger than in the last presidential elections (with women leaning Democrat). In either case the most significant shifts took place within the cohort of white voters (in favour of the Republicans).

And yet the power of race and racism in deciding the election should not be taken to mean that gender is irrelevant after all. As predicted, it was white men who voted for Trump in the greatest numbers. Trump is moreover symbolic of, and personally implicated in, a resurgent strain of misogynistic thinking: regularly dismissive of the intelligence and professionalism of women, speaking about them as sex objects or harridans, and fuelling conspiracy theories and denialism over sexual assault. And although the collapse in the predicted female vote for Clinton is surprising, it is at the same time no novelty to observe that women may also disqualify a politician on the basis of her sex – for example, in setting higher standards for female than male candidates, in believing that only men are aggressive enough for politics, or in judging women more harshly on their appearance and demeanour.  Continue reading

America’s moral crisis

America’s moral crisis

Luke Cooper is Senior Lecturer in Politics at Anglia Ruskin University. He is currently writing a book on the historical sociology of the long nineteenth century.


 

Parallels of Trumpism to some of the darkest moments in America’s past affirm Barak Obama’s recent claim that the ‘fate of the world is at stake’, argues Luke Cooper

It was springtime in America, but the thoughts of citizens were more preoccupied with the fallout from a distant war and an economic recession at home, than they were the change of seasons. Europeans may have looked on anxiously at how the pressures of a brutalised capitalism and great power politics appeared to have toxified a deeply polarised American public debate. But with their own countries facing similar, if not even more egregious, rise in racial populism, they were hardly in a position to judge.

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