Saving the league: V.K. Wellington Koo, the league of nations and Sino-Japanese conflict, 1931-39

In 1919, VK. Wellington Koo, the most famous Chinese diplomat of the early twentieth century, participated in the creation of the League of Nations at the Paris Peace Conference. Little over a decade later, as Japanese forces expanded into Manchuria and North China, Koo struggled to save the League he had helped found. He argued that inability or refusal to brand Japan as an aggressor would sound the League's death knell. In vain, Koo tried to convince European statesmen that the Far Eastern Crisis was a litmus test of the League's viability as a collective security organization. From 1936 on, League inaction in the face of Japanese, German and Italian expansion left Koo thoroughly disillusioned. The lessons of the League were not forgotten during World War II, when Koo argued that a more effective collective security organization, in the form of the United Nations, be created on a basis similar to Franklin D. Roosevelt's Four Policemen concept.     

Making the Invisible Visible: Disability Inclusive Development in Solomon Islands

International and national level disability inclusive discourse, policy and strategy typically render invisible the institutional structures, political economies and socio-cultural power relations that constitute the lived experience of disability. The lack of robust information on disability extends these theoretical blind spots to the absence of disability in official statistics, political dialogue and social policy. Empirically grounded, inclusive research that recognises disability as embedded in globalised political economies and culturally specific power relations is required to address the theoretical, statistical and programmatic invisibility of disability. Such research will provide a solid knowledge base on which to build effective inclusive interventions.     

Fair Trade and justice: a comment on Walton and Deneulin

In this article we first point out that the different conceptualisations of Fair Trade, which are sometimes analytically contradictory, actually form a coordinated set. Understanding the Fair Trade project is impossible without taking these interlinked conceptualisations into consideration. Second, this set basically forms a mechanism of structural, institutional and moral reforms that guide actions. In this way Fair Trade sets out to produce less injustice than is usually the case with the structures and institutions that govern conventional trade. Nevertheless, it does not try to define what a just society is or even to perfectly define ‘fair trade’. This implies the adoption of a comparative justice angle. It is precisely by linking comparative individual situations with the structures that produce these situations that relative justice can find its strength and purpose.