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This paper shed light on the impact of the sports phenomenon on international politics and how it can be thought of through the lenses of positivist approaches in the field of international relations, especially since sports in today's world are no longer just a hobby or form of entertainment but have become a globalised phenomenon that has been institutionalised globally. This necessitates careful consideration of its influence on the movement of theorising within the field of international relations in the future because of the impact it carries on the masses in various parts of the world, which are no longer, as globalisation heralded, a small village but rather have become today more like a large residential tower as a result of the revolution of new information and communication technologies (ICTs) and the associated widening spread of the use of social media.

The paper studies the Iraqi-Syrian-Turkish conflict over the Tigris and Euphrates rivers, from a geopolitical perspective. It argues that this conflict has historical and political roots, not solely tied to the natural availability of water in the Tigris and Euphrates, but rather connected to the policies of different parties in managing water resources. The paper includes three essential elements. The first examines the geographical and hydrological characteristics of the Tigris and Euphrates. The second explores the political and academic discourse in the 1990s regarding the "water war" theory. The third and final element analysed the characteristics of the new conditions that have distinguished the three countries since the beginning of this century, imposing on Syria and Iraq the need to devise a new vision for managing their available water resources. The research concludes with the inevitability of negotiation for the joint management of the Tigris and Euphrates water resources as it is not in Turkey's interest to ignore the interests of downstream countries. Moreover, Syria and Iraq cannot achieve any results without negotiation and water diplomacy.

The Islamic Republic's foreign policy, grounded in a revolutionary commitment to Shi ʿ i transnationalism, has long been viewed as a central mechanism for securing Iran's regional influence and post-revolutionary identity. Yet recent developments, most notably the June 2025 war with Israel, raise critical questions about the sustainability of this approach. While much scholarship has explored Iran's identity-driven foreign policy, less attention has been paid to the chronic contradictions it generates within Iran's ontological security framework, or how these contradictions both shape and constrain Iran's regional conduct. This study approaches the problem by theorising Iran's predicament as an ontological trap, a condition in which identity-affirming foreign policy routines produce chronic insecurity rather than stabilisation. It introduces the concept of a security dilemma of influence to explain how transnational networks (once strategic assets) now provoke nationalist contestation and narrative fatigue in Iran, Iraq, and Lebanon.

In the past two decades of the twentieth century, global politics witnessed significant transformations in the structures of international actors and their patterns of interaction. Among these was the rise of decentralized governments that were granted greater powers and authorities, enabling them to advance their economic, cultural, and political interests and to participate alongside the central government in managing foreign affairs. This phenomenon, known as paradiplomacy, contributed to restructuring relations between the center and the peripheries on the one hand and between the peripheries and the outside world on the other, posing new challenges to the state system established by the Treaty of Westphalia, upon which the modern international order is based. The paper concludes that this phenomenon can offer the state an opportunity to achieve the desired balance between control and guidance as part of its efforts to maintain its traditional functions and its status as a Westphalian actor within a system of multi-level and multi-layered global governance characterized by complex and overlapping relationships.

Using a realist approach, this study explains the development of international institutions in the Arab system, taking the Arab League and the Arab Monetary Fund as case studies. It puts to the test realist assumptions regarding states as major actors in the international system and examines how the principle of chaos and the absence of central authority affect their behaviour. In this context, the prisoner's dilemma is used as a mirror for security interactions and chaotic structures in the Arab and international systems. The study shows that realist assumptions are not sufficient to explain the development of Arab institutions; they need to be modified to explain the variation in international behaviour in the region. The conclusions of the paper are based on an analysis of the reward environment in which Arab countries interact, and its division into a security-military sphere and a political-economic sphere.

This study discusses the possibility of bridging the gap between IR (International Relation) and Foreign Policy Analysis when studying the interaction between memory and apology in foreign policy. By dealing with apology as an expressive practice, not just as a tact between statesmen, this study argues that apology is an act used by states to express their attitudes toward their past memories. It presumes that examining the interaction on the theoretical level between concepts such as narrative identity, ontological security, and discursive representations would bridge the gap between the two fields through two versions of social constructivism. Those two versions are then used to understand the motives behind Germany's apology to Israel, and Turkey's resistance to apologize to Armenia despite international pressure to do so. The study concludes that "critical constructivism" approach by Nizar Messari can explain the German case. It considers the role of foreign policy as a tool in reconstructing national identity through transforming representation of the Jewish/Israeli "other" from a "different other", who is an enemy of the self, to a "similar other", who is a part of its moral responsibility. As for Turkey, it concludes that Ted Hopf's "practical/societal constructivism" suggests that the reasons behind Turkey's unwillingness to apologize to Armenia is due to an ontological need best understood as "a need to preserve the routine of its narrative identity, and the need to preserve it heroic memories".

This study builds on the assumption that any change in the structure of the international system in the foreseeable future cannot be immediately ascribed to the outbreak of the Covid-19 pandemic. However, even if the pandemic is purely incidental and unable to change the existing distribution of power, this does not mean it has not introduced a dialogue within International Relations on the impact of epidemics on the structure of the international system, and their ability to intensify some essential - economic, social, and political - factors that contribute to international system change. International power balances before the outbreak of the pandemic indicate the beginning of change of the international system, as if it has been moving towards multipolarity, particularly with many rising powers, such as China, Russia and the European Union, whose international interests challenge those of the US, especially as the latter persistently impedes any rise of rival powers in the foreseeable future.

By studying Tunisian foreign policy in the decade after the 2010 popular uprisings, this article contributes to Role Theory by explaining how regional audience expectations influence foreign policy roles. The article first demonstrates how achieved roles develop expectations among regional states as the audience. Then it explains how these expectations condition role enactment. The article shows how Tunisia developed and established a foreign policy posture of strategic distance, defined by neutrality in regional conflicts, adherence to legalism, and pursuit of economic interests. Strategic distance came to be expected by North African states.

This study distinguishes between three Interrelated theoretical approaches prevalent in writings of researchers seeking to understand the emergence of the Islamic Resistance Movement, "Hamas". The first of these approaches examines the movement from the portal of ideology, stressing the importance of international and regional dimensions and the rise of political Islam after the "setback" (Naksa) of the 1967 Six Day War. The second approaches Hamas as representing a social movement seeking to revisit the historical narrative of Palestinian society. The third considers it to be the heir of the Palestinian national liberation movement, attributing its rise to transformations witnessed in Palestinian identity and the Palestinian community's definition of itself. Although the three readings do not contradict each other, a focus on one of them can lead to oversimplification or exaggeration: emphasis on the first approach is at risk of overlooking transformations in the movement in its later stages and a marginalization at the micro level of local dimensions; emphasis on the second approach can result in the overestimation of the effectiveness of collective action; exaggerated emphasis on the third approach deprives social actors of their effectiveness. Hence this study proposes situating Hamas in the intersection of these three approaches.

It is difficult to imagine an influential presence for Salafism in Turkey despite the talk of the "spread" of Salafism there. This must be accompanied by methodological questions that articulate the challenges related to the intellectual environment of the Turkish society. It also relates to the historical context and political competition amongst the Sunni community. One question is "How could Salafism have such a powerful presence in a Sufi society, whose empire had adopted the 'opinion approach' of Abu Hanifa and Maturidi and whose modern republic had adopted the philosophy of the West and secularism?" Both are contrary to the Salafi approach based on tradition and the literal commitment to the texts of the Quran, Hadith and the sayings of 'al-Salaf a-Saleh'. Another question is "How can Salafism overcome the historical and psychological barrier in Turkey that formed as a result of Ottoman-Saudi disputes at the beginning of the nineteenth century and whose intellectual effects have continued until a recent time?"