Today, rather than Southern countries vying to host global organisations as Nairobi did, we are witnessing a strengthening and growth of ‘Southern’ international organisations.
Tagore’s rare blend of globalism, anti-imperialism and anti-nationalism was grounded in a normative commitment to love and universalism.
While Advaita initiates an innovative scheme to de-center IR knowledge and reconcile West–non-West binaries, it pursues the intellectual strategy of ‘dualism-monism reconciliation’.
Ramayana is one of the first representative works of Indian textual-historical writing ‘Itihasa’ offering insights into statecraft, intelligence, diplomacy, and just war.
Comparing Arthashastra and Kural unveils the shared undercurrents that traverse the diverse tapestry of Indian intellectual heritage, foregrounding ‘unity in diversity’.
This overview of Buddhism’s tryst with IR, particularly the inferences derived from the notion of ‘relationality’, shows how it can contribute to Global IR.
Sikh philosophy can serve as a platform to rethink self-other relations, at a time when IR theory and practice seem fraught with increasing ‘us versus them’ tensions.
The Indo-Islamic model can go a long way in helping to reconcile the seemingly divergent Western and non-Western scientific approaches.
Gandhi’s influence on modern India and the wider world presents itself as a peculiar political experiment that promises to add to contemporary discourse on Global IR.
Tagore’s ‘Global’ belonging is one that did not need to be facelessly cosmopolitan or draw the global into becoming a battlefield of cultural universals.
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