The main weakness of mainstream Western IR theories is that they are not universally experienced as mainstream. The concepts they are based on do not unequivocally reflect or match the reality in many Global South states. Furthermore, certain questions that are central to Global South perspectives are absent or under-theorised in mainstream scholarship. Tickner (2016, 1) for example points out that issues of race and empire have been missing from mainstream theories despite the existence of solid scholarship in postcolonial and poststructuralist studies. Curiously, she adds, colonial dominations profoundly shaped the state of the current global order, yet they are not even remotely central to mainstream IR. Today, there is a growing body of scholarship that pays attention to the context of international relations theories in Africa, Asia and Latin America and to the diverse interpretations within these vast regions. Much of this scholarship has been produced under the umbrella term of ‘global IR’.
Mainstream IR also gets it wrong in its reading of history. When major global events are told from a Western perspective, the voices of the colonised and oppressed often go missing, which leads to a different basis for theorising. For example, realist scholarship refers to the Cold War as a period of relative stability given that no major war was fought between the two superpowers, the United States and the Soviet Union. However, if one looks at the same period through a Global South lens, one can see a world full of proxy wars and human suffering where both superpowers intervened in conflicts to support their interests or damage those of the other. A simple example like this highlights two issues for mainstream scholarship. On the one hand, it is important to incorporate non-Western actors and non-Western thinking in order to explore the ways in which different actors challenge, support, and shape global and regional orders. On the other hand, it is also important to question the relevance of mainstream theories to the context of postcolonial states and theorise the role of emerging economies and other Global South states in shaping international institutions and global governance. So, the prevailing questions are whether traditional IR theories are able to adapt to Global South perspectives, and if not whether new theories and approaches are needed in their place. In answering this question, scholars have taken a wide range of different positions.
While many scholars are united around a call for justice and equality in the way that IR narratives represent the world, it cannot be said that there is one grand strategy for theorising Global South perspectives. This dilemma is perhaps best illustrated by the question, ‘who are the Global South scholars?’ In many cases it would be inaccurate to refer to a single perspective that could be seen to represent a region or even country, let alone the majority of the world’s population. While they may share similar experiences of exploitation under colonisation, can such a term as ‘African’ be used to describe the diverse experiences of states ranging from Malawi to Morocco? Scholars do not even agree on a single definition of which states the ‘Latin American’ region comprises let alone what a Latin American perspective on international relations might mean. Similarly, it has proved difficult to define a coherent theoretical body that would constitute a ‘Chinese school’ of Intern-ational Relations, given the array of different philosophers and interpretations of their work that might encompass. Issues like these make it difficult for Global South scholars to rally around a single theoretical perspective.
While one unifying goal might be to challenge the domination of the Global North, then a further risk of fragmentation lies in the power asymmetries between Global South states themselves. Inequalities are not exclusive to North/South relations but also permeate relations between states of the South. The emergence of strong economies and regional powers within the Global South such as China, Brazil and India has raised new issues of marginalisation and dominance among states already marginalised by the North.
A further challenge comes in the historical dominance of Western means of knowledge production and publication. If there is little talk of an African theoretical perspective in IR, for example, this is perhaps more indicative of the impact of Western imperialism on indigenous systems of knowledge production in Africa than of a lack of African theorists. Indeed, the continent of Africa is home to age-old experiences and practices in diplomacy and intergovernmental relations that long predate the arrival of the Europeans in the colonial era. Yet, during colonisation many states were subject to the domination of Western forms of knowledge that consciously or inadvertently imposed certain values on the colonies.
Even since independence, scholarly outputs have tended to reflect Western concerns and experiences, even sometimes when being written from within the Global South. An example of this can be seen in the development of IR scholarship in Latin America. Ever since the Monroe Doctrine of 1823, which stated the United States’ intent to keep European powers out of the Americas, the United States has adopted a policy towards its nearest neighbours that sees Latin America as its strategic backyard, and has regularly resulted in interventionist actions. In spite of notable efforts, much teaching and research about Latin America has been written in or for the United States. This is exacerbated by the fact that to secure careers, scholars need to publish in prestigious English-language publications, which are often based in the United States.
By shining a spotlight on the forgotten past of the pre-colonial era, Global South scholars can demonstrate the injustices of the present. For example, when told from a Western perspective, accounts of African histories begin with the arrival of the Europeans. Yet the accounts of early European explorers themselves towards the end of the fourteenth century testify to the political structures, institutions and organisations that were already in place in many areas. Africa was the site of empires, kingdoms and other social institutions that made it possible for trade, commerce and religion to thrive. The records of early Arab travellers and traders across the Sahara Desert make reference to the diplomatic activities of some early kingdoms and empires in West Africa, notably the Ghana empire, the Mali empire, the Songhai empire and Islamic missionaries who used the trans-Sahara trade routes. In the course of their travels, colonial missionaries form Europe reported that the networks of trade and commerce across the Sahara Desert had successfully bridged North Africa with Europe. Clearly, trade, commerce, diplomatic activities as well as learning and knowledge production were at various levels of development in Africa before the coming of the Europeans. Yet, narratives that start with colonisation see African states as only being independent and ‘sovereign’ since decolonisation in the mid-twentieth century. They are therefore seen to be ‘new states’, which only very recently became part of the contemporary international system. This ‘newness’ is used to defend international institutions that exclude African states from power structures and decision-making systems – such as key bodies of the United Nations like the Security Council – on the grounds that the rules for managing inter-state relations were established long before the establishment of most African states. However, if attention is paid to the histories the West ‘forgot’, then this becomes more difficult to justify. As a result, many African countries are at the forefront of the campaign for the restructuring of the United Nations and the work of Global South scholars is helping to build their case.