South Asia

Dr. Ian Bremmer, expert in political risk and founder of the Eurasia Group, gave a seminar sponsored by the the Future of Diplomacy Project on Thursday, November 9 at the Harvard Kennedy School, titled “Managing Risk in an Unstable World."

Is religion a force for good or evil in world politics? How much influence does it have? Despite predictions of its decline, religion has resurged in political influence across the globe, helped by the very forces that were supposed to bury it: democracy, globalization, and technology. And despite recent claims that religion is exclusively irrational and violent, its political influence is in fact diverse, sometimes promoting civil war and terrorism but at other times fostering democracy, reconciliation, and peace. Looking across the globe, the authors explain what generates these radically divergent behaviors.

Realist scholars have long debated the question of how much power states need to feel secure. Offensive realists claim that states should constantly seek to increase their power. Defensive realists argue that accumulating too much power can be self-defeating. Proponents of hegemonic stability theory contend that the accumulation of capabilities in one state can exert a stabilizing effect on the system. The three schools describe different points along the power con­tinuum. When a state is weak, accumulating power increases its security. This is approximately the situation described by offensive realists. A state that con­tinues to accumulate capabilities will eventually triggers a balancing reaction that puts its security at risk. This scenario accords with defensive realist as­sumptions. Finally, when the state becomes too powerful to balance, its oppo­nents bandwagon with it, and the state’s security begins to increase again. This is the situation described by hegemonic stability theory. These three stages delineate a modified parabolic relationship between power and secu­rity. As a state moves along the power continuum, its security increases up to a point, then decreases, and finally increases again. This modified parabolic re­lationship allows scholars to synthesize previous realist theories into a single framework.

This chapter focuses on the role of government policy in the evolution of GM technology and institutions.

What happened to the world's transition to secularism?

"This introductory essay explains how this new technology is being driven by the actors (multinational corporations), markets (large global markets) and rules (intellectual property) of globalisation."

The objective of this collaborative research project is to identify the key institutional and socio-economic challenges for developing countries in taking up GM crops, based on a review of experiences in 8 countries. We aim to publish a volume putting together 6 country case studies in 2005.

This is the first book to bridge the gap between the "naysayers" and "cheerleaders", and to provide a penetrating examination of the realities, complexities, benefits and pitfalls of GM adoption in developing countries that are desperately fighting poverty while trying to stay afloat in the hyper-competitive global economy.

"Religion was supposed to fade away as globalization and freedom spread. Instead, it's booming around the world, often deciding who gets elected. And the divine intervention is just beginning. Democracy is giving people a voice, and more and more, they want to talk about God."

"...the emergence and spread of GM crops at the global level was driven by markets and shaped by institutions. This chapter analyses the same process at the national level and compares the experiences of Argentina, Brazil, China, India and South Africa...."