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For over five decades, the Cold War security agenda was distinguished by the principal strategic balance, that of a structure of bipolarity, between the United States (US) and the Soviet Union (USSR). This book seeks to draw from current developments in critical security studies in order to establish a new framework of inquiry for security in the Middle East. It addresses the need to redefine security in the Middle East. The focus is squarely on the Arab-Israeli context in general, and the Palestinian-Israeli context in particular. The character of Arab-Israeli relations are measured by the Israeli foreign policy debate from the 1950s to the 1990s. A dialogue between Islam and Islamism as a means to broaden the terrain on which conflict resolution and post-bipolar security in the Middle East is to be understood is presented. The Middle East peace process (MEPP) was an additional factor in problematizing the military-strategic concept of security in the Middle East. The shift in analysis from national security to human security reflects the transformations of the post-Cold War era by combining military with non-military concerns such as environmental damage, social unrest, economic mismanagement, cultural conflict, gender inequity and radical fundamentalism. By way of contrast to realist international relations (IR) theory, developing-world theorists have proposed a different set of variables to explain the unique challenges facing developing states. Finally, the book examines the significance of ecopolitics in security agendas in the Middle East.
This book is about science in theatre and performance. It explores how theatre and performance engage with emerging scientific themes from artificial intelligence to genetics and climate change. The book covers a wide range of performance forms from the spectacle of the Paralympics Opening Ceremony to Broadway musicals, from experimental contemporary performance and opera to educational theatre, Somali poetic drama and grime videos. It features work by pioneering companies including Gob Squad, Headlong Theatre and Theatre of Debate as well as offering fresh analysis of global blockbusters such as Wicked and Urinetown. The book offers detailed description and analysis of theatre and performance practices as well as broader commentary on the politics of theatre as public engagement with science. It documents important examples of collaborative practice with extended discussion of the Theatre of Debate process developed by Y Touring theatre company, exploration of bilingual theatre-making in East London and an account of how grime MCs and dermatologists ended up making a film together in Birmingham. The interdisciplinary approach draws on contemporary research in theatre and performance studies in combination with key ideas from science studies. It shows how theatre can offer important perspectives on what the philosopher of science Isabelle Stengers has called ‘cosmopolitics’. The book argues that theatre can flatten knowledge hierarchies and hold together different ways of knowing.
out a pattern of coexistence with his biological and physical environment. International politics becomes ecopolitics ’ (Haas 1975 : 853; emphasis added). Likewise, and at about the same time (although in a much more normative vein), Sprout and Sprout ( 1971 ) insisted that the IR conversation should be moving ‘toward a politics of the planet Earth
of the Arctic but also to stimulate a range of public responses to these representations. As such, it is an experiment in creating a cosmopolitical process. In some ways Cape Farewell seems to rehearse the Victorian voyages of adventure with their diverse and sometimes spectacular cultural outcomes. It is clearly an ambitious, costly and even hubristic enterprise that potentially lays itself open to charges of hypocrisy when considering its carbon, environmental or financial costs in relation to its apparently eco-political objectives. However, its relatively low
issues related to cultural integration, confidence-building measures, inter-ethnic dialogue, people-to-people contacts, religious and other collective identifications, discourses and perceptions based on class, gender, religion, ethnicity, nationality, and so on. Finally, the book examines the significance of ecopolitics in security agendas in the Middle East. Essential natural resources such as
-ecological terms thus rests on a model of family values, which while politically conservative in its emphasis on the [post-]nuclear family, also utilizes such imagery as a putatively radical counterpoint to how the frontier has been conventionally represented (as populated by the potentially self-destructive outcast loner). The ecopolitical vision of these texts is associated with a language of renewal as in the
ideological mystification of ecological destruction. 3 Ivakhiv argues that the Cartesian project has ‘repressed the entire network of biological interdependencies and corporeal confraternities that shape and structure our material existence’. 4 Thus, he proposes ‘a geopoliticized ecocriticism’ to excavate ecopolitics in their ‘latent and indirect manifestations’. 5 Ivakhiv’s analysis of how such phenomena
addresses so many interwoven and sometimes contradictory issues – feminist, classist, environmental, postcolonial, racist, sexist – that its implications require multifaceted chartings’. 36 Her fight, along with many others, is against Anglo‐American philosophy, which produces an epistemological monoculture ‘to justify persistent patterns of hierarchy and inequality’. 37 Code quotes Verena Conley’s Ecopolitics warmly, as identifying Paris of 1968 as a turning point in ecological awareness: “The decentering of the subject, gained by the labors of structuralism and
that help us think about the kinship connecting humans and nonhumans as alive, open to change, mutually interdependent and based on the equality of all constituent members (Singh, 2018 ). As Singh ( 2018 : 3, emphasis added) writes, ‘thinking in terms of affective ecologies inspires and enables an ecopolitics rooted in care for the material world not as “impersonal nature at a distance” but from a lived-in or kin-centric ecological perspective’. This is not a patronising care, observes Hinchcliffe (2008: 95
esotericism and eco-political concerns, embedding her ideas into their own thinking. Over the last three to four years especially, their work has attempted to get inside her imagination and live her politics. The sheer abundance of research for the project further demonstrates this level of commitment. Carrington expert Susan L. Aberth was brought on as a consultant and notes that Klein “had already purchased not only the primary texts on this artist but many of the more obscure as well. These items were worn with use, tagged with notes, and clearly had