Ringmar, Erik Ivar
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İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler Bölümü
Siyaset Bilimi ve Uluslararası İlişkiler Bölümü araştırma odaklı bir bölüm olarak tasarlanmıştır. Uluslararası öğrenci ve öğretim üyesi sayısı ve çeşitliliği bölümün kimliği ve öğretim pedagojisinin uluslararası bir anlayışla şekillenmesini sağlamaktadır. Müfredat ve ders içerikleri bugünün sorunlarını anlamaya ve geleceğin ihtiyaçlarını karşılamaya yönelik planlanmıştır. Avrupamerkezci bir pedagojinin ötesine geçilerek farklı kültür ve medeniyet birikimleri mukayeseli olarak incelenmektedir. Türkiye’nin karşılaştığı siyasi meseleler bölgesel ve küresel bağlamla etkileşim içerisinde incelenemektedir. Siyaset Bilimi ve Uluslararası İlişkiler’in alt dalları olan Uluslararası İlişkiler, Karşılaştırmalı Siyaset, Siyaset Teorisi ve Türkiye Siyasetine dair dersler müfredat içerisinde yer almaktadır.
Adı Soyadı
Erik Ivar Ringmar
İlgi Alanları
Government & Law, History, Anthropology, International Relations, Sociology
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10 sonuçlar
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Yayın Anarchism and religion(Routledge, 2021) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüA related problem is the close connection between religion and warfare. As anarchists point out, religions have always helped justify violence against foreigners. Religious denominations that have enjoyed the protection of the state have happily given their blessings to the state's wars. Anarchists object to the very language of religion – all those disciplinarian, authoritarian tropes. Civil liberties and regular elections are not enough to constitute a proper democracy, an anarchist will insist, but it is still an improvement over political systems that are considerably much worse. It is consequently possible, at least in theory, to imagine a state which, if only radically reconstructed, would be legitimate also in the eyes of anarchists. Many religious anarchists are also struggling with ways to reinterpret passages in their sacred texts that fail to fit with their political creed. Religious anarchists reject the power of the state while accepting the power of God.Yayın Heidegger on creativity: From boredom to re-engagement with the world(Springer, 2019) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüExperimental psychologists have discussed whether boredom can help us become more creative. At ?rst blush, this would seem to be rather unlikely. When we are bored, we are disengaged; we cannot be bothered and nothing seems worthwhile; we have no interest in the world around us. Such a condition, surely, is not conducive to creativity (Haager et al. 2018). Yet some psychologists disagree (Gasper and Middlewood 2014). Boredom, they explain, breaks down entrenched routines and thought-patterns and provides us with an opportunity to think again and anew. Respondents in “approach-oriented states” such as boredom engage in more “associative thought” than those in “avoidance-oriented affective states.” This is how boredom comes to encourage “the quest for meaning and exploration” (Gasper and Middlewood 2014, pp. 53–55...Yayın Alternatives to the state: Or, why a non-western IR must be a revolutionary science(Center for Foreign Policy and Peace Research, İhsan Doğramacı Peace Foundation, 2020) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüThe idea of the sovereign state is at the core of the Western understanding of international politics. If we are serious about coming up with non-Western theories of international politics, it is the state that must be questioned. This article suggests some ways in which this can be done. Only once we have unthought the state can we reconstruct international politics as a more equitable, and peaceful, world order.Yayın Muslim calls to prayer in the Swedish welfare state(Taylor & Francis (Routledge), 2019) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüTo understand why support for anti-immigrant policies is on the increase in Sweden, we need to think about Muslim demands for parity within the country. In this context, the adhan (Muslim call to prayer) is best understood as a practice, not merely as an expression, and as all practices it forms a part of a certain way of life. The real question is whether or not other, non-Swedish, forms of life should be allowed in Swedish society. To this question all Swedish politicians, not only the Sweden Democrats, currently give a negative answer.Yayın The anti-nomadic bias of political theory(Palgrave Macmillan, 2020) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüOver the last couple of decades, the conditions of life for nomadic peoples have been radically rethought (Devore & Lee, 1999). Contrary to what we once were told, the lives of hunters, gatherers and pastoralists are generally not “solitary, poor, nasty, brutish and short” (Hobbes, 1651, i:13, p. 84). Rather, barring environmental calamities, their lives are sociable, rich, pleasant, sophisticated and long. Gatherers are not desperately digging for roots and hunters are not chasing wild geese. Instead hunters and gatherers have traditionally lived in abundant environments where looking for food is similar to looking for something to eat in a refrigerator (Turnbull, 1984, pp. 96–108). Their days can be spent on leisurely activities, and when food is required, they simply go and get it...Yayın How do performances fuse societies?(Palgrave Macmillan UK, 2019) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüThis article discusses Jeffrey Alexander’s work on social performances. All societies, says Alexander, need a measure of integration—they need to be “fused”—for a common, properly social, life to be possible. In simple societies, this is achieved by means of rituals; in complex societies, it is achieved by means of the theater. In both cases, performances are understood in analogy with “texts” which are “read.” Although explicit interpretations indeed are crucial for our understanding of a performance, audience members make sense of what they see in more direct, more embodied, ways as well. Cognitive neuroscience can help us understand how performances affect us and thereby how societies are fused.Yayın The Great Wall of China does not exist(Routledge, 2018) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüWalls are distinct, man-made features of an environment, and to the extent that they block our way or our vision they are impossible to ignore. As such they arc inherently in need of an explanation. Yet walls can be built with many purposes in mind and serve several functions, and functions, moreover, are likely to vary over time. A tall, solid wall appears impassable in its concrete concreteness, yet walls, no matter how high, are never actually all that daunting. If we keep on moving, keep on exploring, we will sooner or later find a way around, across or under them; a gate wi 11 be found ajar, a tower unmanned or a guard who can be bribed (Lattimore 1962b: 486). Walls in the end are nothing in themselves and only something as a part of a tactic, but tactics often change - for technological, political or cultural reasons and the walls, as a result, will be rendered obsolete and useless. Walls are not final conclusions as much as temporary statements awaiting refutation. As a result, walls will tell us a lot about the outlook of the societies that built them. Walls tell stories about presumptions and premonitions, fears and ambitions; about who we take ourselves to be and how we relate to others. Yet as far as storytellers go, they are annoyingly silent. Walls cannot talk; they stonewall us; and it does not help if we plead with, or wail before, them.Yayın The problem with performativity: Comments on the contributions(Springer Nature, 2019) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüThis article provides a critical assessment of the contributions to this special issue. As these articles show, it is only once we take theatrical metaphors seriously that what can start to understand international politics. The world really is a stage, on which states are the players. Yet the theoretical prejudices displayed in these articles obscure this fact rather than highlighting it. Poststructuralism, Butlerian theories of performativity, and actor-network theory are constitutionally incapable of discussing the theater. The reason is that real, theatrical, performances are events that audience members interpret by means of their bodies and their imagination.Yayın History of international relations: A non-European perspective(Open Book Publishers, 2019) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüExisting textbooks on international relations treat history in a cursory fashion and perpetuate a Euro-centric perspective. This textbook pioneers a new approach by historicizing the material traditionally taught in International Relations courses, and by explicitly focusing on non-European cases, debates and issues. The volume is divided into three parts. The first part focuses on the international systems that traditionally existed in Europe, East Asia, pre-Columbian Central and South America, Africa and Polynesia. The second part discusses the ways in which these international systems were brought into contact with each other through the agency of Mongols in Central Asia, Arabs in the Mediterranean and the Indian Ocean, Indic and Sinic societies in South East Asia, and the Europeans through their travels and colonial expansion. The concluding section concerns contemporary issues: the processes of decolonization, neo-colonialism and globalization - and their consequences on contemporary society. History of International Relations provides a unique textbook for undergraduate and graduate students of international relations, and anybody interested in international relations theory, history, and contemporary politics.Yayın The right to practice your religion: European legislation and the origin of religious beliefs(Brill, 2024) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüEuropean human rights legislation makes a distinction between “beliefs” and “manifestations” of beliefs. Beliefs are regarded as inviolable whereas manifestations, such as various religious practices, can be restricted by law. This article criticizes this distinction and argues that practices are necessary for religious beliefs. We participate in a religious practice, not since we believe, but we believe since we participate in a religious practice. European human rights legislation must be rewritten with this consideration in mind.
