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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8 sonuçlar
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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 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 Moving bodies: Embodied minds and the world that we made(Cambridge University Press, 2023) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüIncreasingly, we have come to live in our heads, leaving our bodies behind. The consequences have been as far-reaching as they have been devastating. This book employs several case studies – kings performing in ballets, sea captains dancing with natives, nationalists engaged in gymnastics exer cises – to explain what has been lost. These curious movements, we will discover, were ways to be, to think, to know, to imagine, and to will. They highlight the limits of historical explanations focusing on cultural factors and question currently fashionable “cultural” and “post-modern” perspec tives. Returning to our bodies and their movements enables us not only to explain historical actions in a new way, but also to understand ourselves better.Yayın [Book Review]: "In the story of war: Church and propaganda in France and Sweden, 1610–1710"(Oxford Academic, 2018) Ringmar, Erik Ivar; İnsan ve Toplum Bilimleri Fakültesi, Siyaset Bilimi ve Uluslararası İlişkiler BölümüIn The Story of War: Church and Propaganda in France and Sweden, 1610–1710, Anna Maria Forssberg contrasts and compares two similar seventeenth-century institutions—French Te Deum and Swedish tacksägelsedagar, “days of thanksgiving.” In both countries these ceremonies were ways in which monarchs made use of the institutional structure of the church in order to communicate with their subjects regarding matters of peace and war. This was how victories on the battlefield were celebrated but also how information and propaganda were disseminated to people at large. Forssberg’s is a quasi experimental method: by keeping one variable—the ceremony—constant, she can investigate how other variables differed in the two cases. In this way, more than being just a study of Te Deum and...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.
