Most people in human history have lived under some kind of nondemocratic rule. Political scientists, on the other hand, have focused most efforts on democracies. The borders demarcating ideal types of democracies from nondemocracies are fuzzy, but beyond finding those borders is another, arguably greater, inferential challenge: understanding politics under authoritarianism. For instance, many prior studies ignored transitions between different authoritarian regimes and saw democratization as the prime threat to dictators. However, recent scholarship has shown this to be an error, as more dictators are replaced by other dictators than by democracy.
A burgeoning field of authoritarianism scholarship has made considerable headway in the endeavor to comprehend dictatorial politics over the past two decades. Rather than attempting to summarize this literature in its entirety, three areas of research are worth reviewing, related to change inside of the realm of authoritarian politics. The two more mature sets of research have made critical contributions, the first in isolating different kinds of authoritarian turnover and the second in separating the plethora of authoritarian regimes into more coherent categories using various typologies. How do we understand authoritarian turnover? Authoritarian regimes undergo distinct, dramatic, and observable changes at three separate levels—in leaders, regimes, and authoritarianism itself. Drawing distinctions between these changes improves our understanding of the ultimate fates of dictators and authoritarian regimes. How do we understand the diversity of authoritarian regimes? Scholarship has focused on providing competing accounts of authoritarian types, along with analyses of institutional setup of regimes as well as their organization of military forces. Authoritarian typologies, generally coding regimes by the identities of their leaders and elite allies, show common tendencies, and survival patterns tend to vary across types. The third research area, still developing, goes further into assessing changes inside authoritarian regimes by estimating the degree of personalized power across regimes, the causes and consequences of major policy changes—or reforms—and rhetorical or ideological shifts.
The variety in climate, vegetation, and population density in Central Africa is enormous, but some of the main features of policymaking and informal rules of politics—at first sight at least—appear quite similar between N’Djaména and Kinshasa, between Libreville and Bangui, in a vast territory bigger than the European Union: clientelism, personalization of power, politicized ethnicity, the impact of external intervention, and a legacy of repeated political violence establish some constant features. On the other hand, the variable size of countries (from island states in the Gulf of Guinea to large territorial states) has also come with various challenges. Also, Central Africa features land-locked countries such as Chad and Central African Republic, which negatively impacts economic development, in contrast to countries located at the Gulf of Guinea with an easy access to maritime trade routes. At closer inspection all of the eight countries have a specific history, but this overview article rather stresses the commonalities. Featuring in this contribution are the countries of Cameroon, Central African Republic (CAR), Chad, Congo, the Democratic Republic of the Congo (DRC), Equatorial-Guinea, Gabon, and São Tomé and Príncipe. The limited achievements of pro-democracy movements in Central Africa in the 1990s have enduring consequences on politics in Africa. Authoritarian regimes have consolidated their grip on power after surviving severe crises in most Central African states. Big man politics continue to prevail, only few opposition parties have upheld their initial strength and lack internal democracy. Enduring violent conflicts in DRC and CAR (and arguably to a somewhat lesser extent in Chad), have undermined conviviality between groups and state capacities in providing public goods with dramatic consequences on effectiveness and legitimacy of the state and its representatives. Prospects for a future allowing for more participation, truly competitive elections, and a peaceful change of government are therefore also grim. However, both violent and peaceful forms of contestation since about 2015 are also signs of renewed mobilization of citizens for political causes across Central Africa. New topics, including consumer defense and ecological issues, plus now-ubiquitous social media, may all be drivers for a new episode of engagement after two decades of frustration. The limited achievements of regional integration and the lack of dynamism of subregional organizations means that Central Africa is still a much less consolidated subregion compared to, for example, West Africa.
Conventional views assume a systematic intertwining between the Orthodox Church and the state, which makes Orthodox countries culturally hostile to modernity. These views have been shaped by a long history of antagonistic relationships between Western and Eastern European states and fail to grasp important long-term trends within the Orthodox religious landscape. The political culture in Orthodox countries has undergone several changes across the centuries. Under the East Roman (Byzantine) Empire, complementarity provided the blueprint for church-state relations. In later centuries, this model was modified to suit the Ottoman and Russian empires. Modernization also prompted Orthodox states to create state churches. Church-state separation was further pursued by communist and colonial regimes and was sometimes accompanied by the active persecution of clergy and the faithful. The political culture of modern Orthodox countries was decisively shaped by the nationalization of the faith, spurred by various national revivals. In the 19th century, Orthodox Christianity became a nationalized religion, whereby strong associations were established between newly constructed churches in Serbia, Bulgaria, Greece, and Romania and these countries’ respective nations. This version of Orthodoxy was exported into the New World through communities of East European immigrants. The communist takeover of Eastern Europe further strengthened administrative fragmentation. After 1989–1990, the fragmentation of the USSR allowed for a more open expression of the model of national religion. Orthodoxy was revitalized but also served as a cornerstone for Russian, Ukrainian, and Estonian national identities, leading to regional ecclesiastical disputes. Current institutional dilemmas have resulted from these long-term processes.
The question of membership and belonging is widely recognized to have been at the root of many political crises in Africa since independence. The legal frameworks for citizenship were largely inherited from the colonial powers and still show strong affinities across colonial legal traditions. However, most African states have enacted significant amendments to citizenship laws since independence, as they have grappled with issues of membership, aiming to include or exclude certain groups. Substantive provisions have diverged significantly in several countries from the original template. African states have shared global trends toward gender equality and acceptance of dual citizenship. In relation to acquisition of citizenship based on birth in the territory (jus soli) or based on descent (jus sanguinis), there has been less convergence. In all countries, naturalization is inaccessible to all but a few. Manipulation of citizenship law for political purposes has been common, as political opponents have at times been accused of being non-citizens as a way of excluding them from office, or groups of people have been denied recognition of citizenship as a means of disenfranchisement. Moreover, even in states where a substantial proportion of residents lack identity documents, it seems that the rules on citizenship established by law have themselves had an impact on political developments.
The citizenship status of many thousands of people living in different countries across Africa remains unclear, in a context where many citizens and non-citizens lack any identity documentation that records their citizenship. The content of the law is arguably therefore less influential than in some other regions. A rapid development in identification systems and the increasing requirement to show identity documents to access services, however, is likely to increase the importance of citizenship law.
In response to these challenges, the African continental institutions have developed, through standard setting and in decisions on individual cases, a continental normative framework that both borrows from and leads international law in the same field.
In the European Union (EU), there are two consultative committees, the European Economic and Social Committee (EESC) and the Committee of the Regions (CoR). Both, the EESC and the CoR are involved in EU decision-making but lack formal competencies to influence European secondary law directly. Instead of having votes or veto rights concerning EU directives or regulations, the two consultative committees provide recommendations to the European Parliament and the Council of Ministers. In addition to providing advice to the two EU legislative chambers, the two consultative committees can also approach the European Commission and give input into the drafting of EU policies at the very early stage.
The inclusion-moderation theory posits that radical parties will abandon their most extreme goals and become more moderate in ideology and behavior if they are included in competitive electoral politics. The case of Indonesia confirms many assumptions of this theory, demonstrating that Islamist parties can indeed become more moderate as a result of their inclusion in formal electoral politics. Certain supporting conditions, however, may need to be in place, and even if moderation does occur it may not always be conducive to the quality of democracy.
In Indonesia, the first experiment with including Islamist parties in electoral politics in the 1950s failed, but when democracy was eventually restored in 1998, the evolution of the two main Islamist parties that established themselves in the party system followed what proponents of the inclusion-moderation theory would expect. Both the United Development Party (Partai Persatuan Pembangunan) and the Prosperous Justice Party (Partai Keadilan Sejahtera) abandoned their original goals of turning Indonesia into an Islamic state based on sharia law. Like other radical parties in similar political contexts, they moderated in response to institutional incentives and immersion in parliamentary and cabinet politics. By the time Indonesia started preparing for the 2019 elections, both parties were basically mainstream conservative Islamic parties, which, in view of their behavioral and to a lesser extent ideological moderation, should no longer be considered Islamist parties.
However, the moderation of these parties has not led to a deepening of Indonesian democracy. On the contrary, while Islamist parties moved to the center, ostensibly secular parties moved increasingly to the right, supporting religiously conservative initiatives and policies, and forming alliances with Islamist actors outside the party spectrum. Thus, Indonesia underwent a process of Islamization despite the moderation of its Islamist parties.
Liberation movements in Africa are nationalist movements that have resorted to armed struggle to overthrow colonialism, white minority rule, or oppressive postcolonial governments. Claiming to represent the national will, some are intolerant of opposition, others dubious of the legitimacy of multiparty democracy: this difference is a reflection of whether the military wing of the liberation movement dominates the political movement or whether the reverse situation applies. In the post–Cold War era, liberation movements espouse notions of the “developmental state,” continuing to ascribe the state a primary role in economic development event though they may simultaneously embrace the market. The extent to which they subordinate political considerations and freedoms to the pursuit of economic growth dictates whether they pursue paths of authoritarian development or developmental stagnation
Mainline Protestant denominations in the United States have a history of using divestment as an economic form of nonviolent moral activism. While such activism can have a domestic focus, at times church divestment efforts have emphasized foreign policy issues as an extension of church activism in the areas of social justice and moral reform. Churches have used economic activism such as divestment from apartheid South Africa and investment screens to prevent church pension and other funds from being used for products and services—such as alcohol, tobacco and munitions—deemed “immoral” by church bodies. The case of the Israeli-Palestinian conflict illustrates the broader themes and tensions involved in church divestment debates, given the media coverage that has been generated by the topic due to the special relationship between Christians and the holy land and the troubled history of Christianity and anti-Semitism. Some Protestant denominations, particularly those with a history of engagement in Israel/Palestine, have responded to the Palestinians’ call for boycott, divestment, and sanctions (BDS) to advance their freedom and human rights. However, such responses have not been immune from debate and controversy. Some mainline Protestant denominations, including the Presbyterian Church USA (PCUSA), the United Methodist Church, and the Episcopal Church have debated resolutions dealing with church divestment from companies profiting from Israel’s occupation of Palestinian territories. Such resolutions have resulted in pushback from some parties, including efforts to criminalize boycott of Israel.
African prisons are some of the least-studied penal institutions anywhere in the world. This is not true everywhere on the continent, as prisons in some countries such as South Africa are adequately studied and have been the subject of commissions of inquiry stretching back to colonial times. It is also difficult to generalize about Africa. For example, there are massive disparities between north Africa and sub-Saharan Africa. Usually, not much information beyond generalities exists for many of them across the African continent. As a result, many negative perceptions endure that are not reflective of the different systems and the different countries in the region. The focus of the research has often been on specific themes and certain countries only and has generally focused on problems. There is, however, a need to portray a more realistic situation in prisons in all fifty-four countries more accurately, without generalizing, and to provide more solution-orientated research to a variety of issues. This can be partly achieved by comparative investigation.
While the conditions in many African prisons are harsh and difficult for inmates, comparatively speaking, prisons in Africa are not the worst in the world. However, they are generally overcrowded, and there is much violence. Issues generally concerning health, food, sanitation, amenities, and other matters remain generally problematic. However, much data is missing from a range of countries. More research is needed to gather more data and to interrogate the diverse prisons in the different countries. There is a need for more holistic research that understands prisons not as isolated institutions but as part of criminal justice systems. There is a need to understand how methods of policing, the conduct of prosecutions, and court processes all have an impact upon conditions within the prisons of a particular country.
Buddhists constitute a majority of the population in peninsular Southeast Asia, but the largest concentration of Buddhists lives in East Asia. The delay between the times the Buddha gave his teachings and they were transcribed in written form and the adoption of the latter through centuries in countries with vastly different cultures hampered the development of a unified Buddhist political thought. Two major trends within Buddhism aspire to influence contemporary politics: “Buddhism for the human realm,” a reform movement originating in Republican China, and “engaged Buddhism,” which is a contemporary international network of activists rather than a systematic body of thought. The three major schools of Buddhism do not differ fundamentally on matters of doctrine, so the variety of Buddhist political orientations has more to do with the historical and national circumstances of the religion’s diffusion. Buddhism has expanded out of its country of origin, India, where it has almost disappeared but remains an important source of soft power. The Mahayana school has spread to China, where it has developed an eschatology that has inspired rebellions through history. The Theravada school has spread to Southeast Asia and has provided a source of legitimation for many rulers. The colonial era brought a key change, as lay Buddhists and monastics inspired many nationalist movements. Only six governments give a “special place” to Buddhism in their constitutions, but other countries with large Buddhist populations feel its influence on politics through the sangha. In countries of the Theravada tradition, monastics play an important role in politics, whereas in countries where the Mahayana school prevails lay associations mobilize Buddhists. Very few Buddhist political parties have emerged and only in Japan has one endured in a coalition government. In Southeast Asia, the politics of Buddhism is often associated with nationalist intransigence, in contrast to the peaceful and tolerant image of the religion’s politics promoted by many of its exiled leaders in the “engaged Buddhist” network.