International relations in uncommon places : indigeneity, cosmology, and the limits of international theory

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Title:

International relations in uncommon places : indigeneity, cosmology, and the limits of international theory

Author:

Beier, J. Marshall.

ISBN:

9781403969026

9780230619074

Personal Author:

Beier, J. Marshall.

Edition:

1st ed.

Publication Information:

Houndmiils, Basingstoke, Hampshire New York : Palgrave Macmillan, 2005.

Physical Description:

x, 252 p. ; 22 cm.

Contents:

Responsibility -- Revealing the Hegemonologue -- Disciplinary International Relations and Its Disciplined Others -- Ethnography, Ethics, and Advanced Colonialism -- Lakota Lifeways: Continuity and Change in a Colonial Encounter -- (Re)Presentation -- Advanced Colonialism and Pop-Culture Treatments of Indigenous North Americans -- Travelogues: The Ethnographic Foundations of Orthodox International Theory -- Emancipatory Violences -- Reflection -- Conclusion: Recovering International Relations from Colonial Practice.

Subject Term:

Indians of North America -- Government relations.

Indian cosmology -- North America.

Indians of North America -- Politics and government.

Hegemony -- North America.

Cultural relations.

International relations.

Geographic Term:

North America -- Race relations.

North America -- Relations.

North America -- Politics and government.

Copies:

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Library	Material Type	Item Barcode	Shelf Number	Copy	Status
Searching... 1:IIEMSA	1:GEN-BOOK	33168025524535	323.1197 B422.I 2005	1	Searching... Unknown

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Summary

The central claim developed in this book is that disciplinary International Relations (IR) is identifiable as both an advanced colonial practice and a postcolonial subject. The starting problematic here issues from disciplinary IR's relative dearth of attention to indigenous peoples, their knowledges, and the distinctive ways of knowing that underwrite them. The book begins by exploring how IR has internalized many of the enabling narratives of colonialism in the Americas, evinced most tellingly in its failure to take notice of indigenous peoples. More fundamentally, IR is read as a conduit for what the author terms the 'hegemonologue' of the dominating society: a knowing hegemonic Western voice that, owing to its universalist pretensions, speaks its knowledge to the exclusion of all others.