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ID:
052106
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| Publication |
Summer 2004.
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| Summary/Abstract |
The laudable aim to write history in terms of geopolitical 'ages' does not clarify the changes and varieties of geopolitics in a formal sense, i.e. the more explicit discussions about territory and politics among intellectuals and opinion makers. Judging by what we have considered to be geopolitics up to now, the author discerns certain common features (over and above the features that geopolitics shares with the general subject of political geography): the messianic experience of seeing new dimensions in the power scene and the mutual influence between academic and popular writing. This goes very well with the description of a 'social movement'. The consequence of this approach is that we should pay attention to the local (national) and historic setting that gives rise to geopolitics. It also implies that geopolitics is something that necessarily rises and falls with the occurrence of crises or 'peak' experiences. Further the concept of 'reframing', important in social movement theory, raises the question if we might be able to define a kind of transformation (of perspective) that is characteristic of geopolitics.
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| 2 |
ID:
074547
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| 3 |
ID:
001602
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| Publication |
London, Routledge, 1996.
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| Description |
xx.188p.
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| Standard Number |
0415133941
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 041184 | 320.54/DIJ 041184 | Main | On Shelf | General | |
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| 4 |
ID:
070781
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| Publication |
2006.
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| Summary/Abstract |
This article provides a historic overview of the role of religion in international relations and discusses what the new pervasiveness of religion means from the perspective of critical geopolitics. Religion and geopolitics seem to have been caught in a zero-sum relationship. Religion helped to legitimate the world of states but receded when that world order developed its own logic (the Westphalian system). Where the (geopolitical) logic of the state system or security appears to fail, religion emerges as a source for the self-image of groups or the discourse on global relations. Religious visions in Christianity and Islam as holy land, holy war or millennialism (extensively discussed in this article) have a clear geopolitical character. They fit easily in the study of codes, script and narratives as practised in critical geopolitics. However in drawing general conclusions one should account for the completely different experiential world in which religiosity takes priority and for the independent causes of territorial conflict.
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