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What role does race play in shaping IR?

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If IR as an academic realm has been built off theories that disregard African perspectives, must we discard the current practices and restart. Or is there room to alter what has already been built?

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How do we actually address the white privilege and western dominance within IR if profs are unable to frame their courses the way in which they study IR?

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When looking at the journal of racial development, how it was used to produce scholarship on understanding the different races and their capabilities for development, and how this journal transformed into foreign affairs, what specific enhancements or alterations (if there were any) were implemented to counteract and/or address any inherent racist or imperialist undertones within the publication?

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Why do we continue to heavily rely on historical thinkers who were problematic in their thinking and left gaps in their research, instead of studying more modern thinkers who have a more diversified approach to understanding IR?

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Now knowing that important paradigms such as realism and idealism were developed mainly with Europe and North America in mind, can we still use them to help explain the world, or do we have to completely rethink the field of IR?

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Is language a significant component of race? In considering the ‘Anglosphere’ as a racially implicated entity, it seems differences in language may greatly contribute to perceptions of “otherness” or foreign alienation. Ought we to consider linguistic prejudice more carefully in the context of racial study moving forward?

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How could the practice of IR confront its own moral aporia on race?

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How can we discuss Africa and other post-colonial regions without defaulting to the Eurocentric lenses found in much of academia and what we consider “common knowledge”?

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Realism has been given as a possible explanation for European colonialism in Africa and elsewhere. Mainly that "stronger" states will by nature attack the "weaker" states. If IR is recognized as more Western centric paradgim, is realism effective at all to explain colonialism? European powers hardly colonized other european powers.

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How might diplomatic elites begin to “de-radicalize” the thoughts of peace groups advocating for moral agency?

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How should scholars that seem to have extreme racial biases be examined in the contexts of their time when there are in some cases contemporary scholars who themselves by comparison are much less racist?

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Is there a way to still theorize about IR through a realist or liberal internationalist lense which adequately addresses race? Or is the moral aporia of race inherent in these theories, so much so that they can’t be reconciled.

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Is Kenneth Waltz exclusion of Africa in his research considered racist, or no because he didn’t believe the continent was important to his research on IR?

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How has racial perceptions impacted historical alliances (ex. Anglo-Japanese alliance) and what does this say about the role of race in IR ?

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Could you further explain the Anglo-Japanese alliance?

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Why do you think Immanuel Kant’s climate theory led him to believe that intellectual capacity was based on temperate vs intemperate climates?

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What is the focal argument of ‘the colour of threat’?

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Can you explain what the anglosphere is and its significance in IR and IP again? I didn’t quite understand/catch its significance other than that it was a community of English speaking states, nations and societies.

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What were the defining changes that prompted the following sequence:

Journal of Racial Development->Journal of IR-> Foreign Affairs

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How is the Cephalic index justified as a reasonable method to determine racial hierarchy, and what is the correlation between the two?

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How is race being addressed differently within IR today (2023/24)?

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How would threat perception work if there was no such thing as race or at least not the traditional construct of race

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What we’re some of the main points of the Lynch reading on moral aporia?