This article explores the growth of international civilian-protection concepts since the 1990s and the question of what protection means in a qualitative sense. It makes a significant intervention in advancing a typology of positive and negative protection, allowing more systematic analysis of whether protective practices fulfil the normative goals of internationalised protection and creating openings for expanded imagination of possible protective practices. It is argued that practices of refugee protection during this period have been shaped by logics of externalisation that seek to maintain distance between protector and protected and attenuate cosmopolitan solidarity with vulnerable non-citizens, both of which have detrimental impacts on the depth of protective practices and the experience of protection. These practices occur at the intersection of conflicting interpretative backdrops – between the cosmopolitan-minded commitments to the protection of vulnerable non-citizens and backdrops that frame migration as a problem. Using the case of the United Kingdom (UK) asylum system, the article argues that this is generative of negative protection – practices providing immediate physical protection, but simultaneously constructing conditions of acute vulnerability. Conversely, positive protection might be found in practices that embody fuller solidarity with protected people and enable them to flourish as a socially embedded individuals.

Studies of nuclear politics and IR more widely have failed to seriously engage with what future nuclear-disarmed worlds would or should look like. I respond to this failure of imagination by advocating for a project of ‘post-nuclear worldmaking’. Counter-hegemonic political efforts around the 2017 Treaty on the Prohibition of Nuclear Weapons (TPNW) are a useful first step to ‘connecting’ our nuclear-armed present to a disarmed future. However, they do not tell us much about the broader characteristics of this future. Moreover, they often fail to transcend conservative assumptions of plausibility and probability, which unnecessarily exclude what might be called ‘utopian’ visions of alternative futures. In the context of mounting uncertainty generated by threats to planetary security, post-nuclear worldmaking can assist in drawing strong connections between the present and radically different future worlds, which should not be discounted as improbable or impossible. This project enables a widening of the scope of nuclear futures and policy options which are considered thinkable, as well as contributing a future-facing, prefigurative element of politics which complements existing counter-hegemonic strategy. It highlights the unavoidable obligation for nuclear scholars to think in utopian terms.

The Schengen Information System for law enforcement, border control, and judicial cooperation in the European Union has over the years seen a considerable expansion of the amount and types of data stored and its functionalities, as well as its user base. In light of this transformation from a simple information-sharing tool to a full-blown investigative database, there has, however, been surprisingly little public debate and pushback against the growing surveillance and control capacities that the system enables. This article proposes to understand the largely uncontested evolution of the SIS through the concept of ‘creep’, i.e. the incremental, unforeseen, and/or stealthy development of a technological system beyond what it was originally introduced for. More specifically, it retraces how creep has in the case of the SIS been enabled and facilitated through (1) latent development principles, i.e. the rationale of building dormant features into a system that can be activated at a later point in time once technology has sufficiently matured and/or legal foundations have been adopted; and (2) technology monitoring and steering mechanisms, i.e. the continuous assessment of the readiness of key technologies for anticipated updates to the system as well as interventions in publicly funded research programmes.

This paper explores the relationship between feminist foreign policy (FFP) and a country’s national role conception (NRC). Specifically, it asks whether countries with ‘masculine’ NRCs are opposed to the pursuit of FFP while countries with a more ‘feminine’ national role conception are advocates of FFP. To this end, the paper conducts a comparative analysis of ‘masculine’ Israel and ‘feminine’ Germany along three domains: normative (with a focus on the Women, Peace, and Security [WPS] agenda), material (in relation to development policy), and institutional (with reference to female representation). Generally speaking, Germany has indeed undertaken broader and more substantive activities in pursuit of FFP goals than Israel. At the same time, Israel has clearly been more active than its ‘masculine’ role would suggest, and Germany less active and vocal than its ‘civilian power’ role would imply. Overall, the discussion suggests that whether countries pursue FFP goals is strongly influenced by the latter’s compatibility with the countries’ overarching NRCs, with party ideology, institutional autonomy, and intersection between gender policy and state interests playing a greater role regarding the specific levels of commitment and intensity shown in the pursuit of those goals.

This article explores the analytical trajectory of desecuritisation strategies in the Global South through the case of Colombian refugees in Ecuador (2005–12). It maps desecuritisation strategies and their enabling and constraining factors against the backdrop of an entrenched infiltration discourse and an emerging rights-based discourse. The analysis of speeches, interviews, and policies demonstrates that governmental elites set in motion more transformative strategies when regional identity and emigration are raised in the political agenda. However, critical developments such as bilateral tensions and the lack of audience support sway desecuritisation towards more managerial strategies and ultimately, to resecuritisation. Shifting the empirical application of desecuritisation to this South American setting reveals the transformational capacity of desecuritisation strategies and reiterates the decisive role of the audience.

This research delves into the identity construction and violence justification within the context of far-right lone-actor terrorism, particularly motivated by white supremacist ideologies. Employing a qualitative analysis of manifestos compiled by five lone-actor terrorists, this study adopts a model to unveil the nuanced processes behind the justification of violence and glorification of collective identities. The model has been formed for the purpose of the study, drawing from social identity and identity fusion approaches, including steps such as group alignment, exclusion, threat, virtue, and celebration. The analysis of these manifestos illuminates a progression through each phase of the violent act, meticulously crafted through textual expression. Central to the terrorists’ objectives is the creation of a rhetorical platform aimed at fomenting violence against non-white, ethnic, and religious groups. Their motivation arises from the perceived threat of the ‘white race’ being supplanted by immigrant communities across various social, political, and economic domains. This justification of violence hinges on the portrayal of themselves as protectors of the majority society, pitted against these minority groups. Strikingly, the terrorists celebrate their actions by commemorating past white supremacists who employed violence against marginalised communities.

Although Critical Security Studies (CSS) has done much to advance security debates, some shortcomings remain. Its excessive focus on the individual – which we term ‘me’ – reduces CSS' capacity to propose solutions to current global security problems such as pandemics and climate change. This paper contributes to the emerging scholarship on the potential of relational ontologies in Security Studies by introducing Buen Vivir Indigenous cosmopraxes into the debate. Indigenous cosmopraxes such as Sumak Kawsay, Suma Qamaña, and Teko Kavi, we argue, can inform CSS by providing alternative considerations to the pluriverse of ideas that address security crises. These cosmopraxes, which make up the broad notion of Buen Vivir, provide a way to think and enact security from a collective perspective, one that emphasises ‘we’ instead of the liberal self. In that sense, these cosmopraxes allow us to conceive security differently and face insecurities together.

Is individual support for internationally agreed military humanitarian interventions (MHIs) subject to a religious bias? Conducting a vignette-based survey experiment, the paper provides micro-level evidence for such a bias within a highly unlikely sample: German university students. Participants in our survey experiment were more compassionate and indeed more supportive of an MHI when the victims of war-related violence were Christians rather than Muslims. The paper thus contributes to the literature on support for MHIs in two important ways: first, whereas the existing literature has a strong focus on the United States, this paper studies individuals’ support in another Western country that regularly contributes to MHIs, namely Germany. Second, while the existing literature has mainly examined how other social factors, such as the race or gender of the victims, affect individuals’ support for MHIs, drawing on social identity theory, this paper claims that religious identification also has an impact. Moreover, by showing that the religion of the victims of war-related violence shapes individuals’ attitudes towards MHIs through compassion, the paper also speaks to more recent literature that demonstrates that individuals’ attitudes towards refugees depend on – among other things – their religion. Against the background of a general rise of identitarian politics in many Western societies, our findings seem to be of particular relevance.

Many are now discussing the possible demise of the so called ‘liberal international order’, but how can we know whether any international order is changing? This article argues for understanding order as maintained by institutions of international society and further theorises the role those institutions play in the stability or transformation of international order. To usefully put institutional analysis to work, this article, first, models the stylised evolution of a primary institution. Second, it illustrates this evolution with a discussion of the historical institution of trusteeship in order to historicise adaptation and transformation in international order. Finally, this leads to a generalised idea of how institutional analysis can be employed to study stability and transformation in international order. Beyond making a contribution to the wider debates about the possible demise of the current international order, this piece also fills a gap in English School theory, which is quite silent on the question of when international society furthers transformation, and when it furthers stability. Accepting the view of history that the future is contingent on today’s events, this study suggests possible points where push comes to shove for change and continuity in international order more generally.

After all-male universal conscription had been deactivated in many European countries in the post-Cold War era, the past decade has seen a surprising reversal of this trend, with several countries reactivating, voting to retain, or even extending military conscription to women. Due to the strong historical link between conscription and the formation of hierarchical gender orders, this paper conducts a feminist analysis of debates on conscription in Sweden and Austria and asks how gender served to legitimise the ‘return’ of mandatory military service. We find that a neoliberal, individualistic discourse legitimised Sweden’s gender-neutral conscription as an efficient and progressive model that presents as competitive, while the Austrian all-male model was justified on the basis of conservative, communitarian sentiments of fostering responsible male citizens and preserving a solidaric national community. Moreover, while conscription was envisioned as strengthening Swedish defence and war preparedness, conscription in Austria was rather associated with containing militarism and preventing involvement in armed conflict. Despite these differences, we suggest that hierarchical notions of masculinity and femininity, intersecting with classed and racialised dichotomies, served to render conscription acceptable and even appealing in both cases.