The Islamic Republic of Iran and the European Union (EU) have not yet established formal diplomatic relations, but since 1979 the Union and its member states have had various strong if often conflictual interactions. The relationship has been marked by distinct phases that reflect the emerging character of the partners, a theocratic republic on the one hand and a Union of interdependent democratic states on the other. While mutual economic interests have formed the basis for substantial interactions, relations with member states and the EU itself have been colored by a long and sometimes hurtful history of European states’ role in Iranian politics, including the Russian and British imperial influence over Persia in the late 19th and early 20th century, the British (and American) involvement in the coup against democratically elected Prime Minister Mohammad Mosaddeq in 1953, and the French hosting of Ayatollah Ruhollah Khomeini, an avowed critic of the Pahlavi dynasty, prior to the anti-authoritarian revolution in 1979. Over time, the relationship has substantially shaped the character and direction of the politics of the EU’s common foreign and security policy, resulting in more policy coherence between member states and the EU, more policy autonomy, particularly vis-á-vis the United States, and more proactive behavior, such as during the nuclear negotiations leading to the Joint Comprehensive Plan of Action (in 2015). By engaging with a problematic member of the nonproliferation treaty, the EU not only specified and thus strengthened the treaty, but it also grew into an international nonproliferation actor to reckon with.
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.
Land-related disputes and land conflicts are sometimes politicized in elections in African countries, but this is usually not the case. Usually, land-related conflict is highly localized, managed at the micro-political level by neo-customary authorities, and not connected to electoral competition. Why do land conflicts sometimes become entangled in electoral politics, and sometimes “scale up” to become divisive issues in regional and national elections? A key determinant of why and how land disputes become politicized is the nature of the underlying land tenure regime, which varies across space (often by subnational district) within African countries. Under the neo-customary land tenure regimes that prevail in most regions of smallholder agriculture in most African countries, land disputes tend to be “bottled up” in neo-customary land-management processes at the local level. Under the statist land tenure regimes that exist in some districts of many African countries, government agents and officials are directly involved in land allocation and directly implicated in dispute resolution. Under “statist” land tenure institutions, the politicization of land conflict, especially around elections, becomes more likely. Land tenure institutions in African countries define landholders’ relations to each other, the state, and markets. Understanding these institutions, including how they come under pressure and change, goes far in explaining how and where land rights become politicized.
Jaime Antonio Preciado Coronado
If Latin American and Caribbean integration arose from the interests of nation-state institutions, linked to an international context where commerce and the global market was the mainframe of the economic development theory, some state and academic actors sought to expand the autonomy of nation-states in negotiating trade agreements and treaties under the paradigm of an autonomous governance of regionalism and economic integration. The autonomous integration initiatives arose between the 1960s and 1980s, before neoliberalism emerged as the sole model of development. However, since the 1990s, neoliberal policies have left little room for autonomous integration. A new period of autonomous integration emerged between the late 1990s and 2015, supported by progressive Latin American governments, along with a novel projection of social autonomy, complementary to autonomous integration, held by new social movements that oppose, resist, and create alternatives to neoliberal integration.
Inspired by the critical theory, the research linkages between the state and social autonomy question the neoliberal integration process, its perverted effects on exclusion and social inequality, and the conflicts related to the regional integration of democratic governance. The debates on autonomous regional integration cover three fields: economic interdependence, the realist perspective in international politics, and the theses of the field of International Political Economy. Arguments question their critique of the colonial outcomes of the modern world system, even more so than had been posited by dependency theory. Finally, there is the question of the emergence of an original Latin American and Caribbean theory of autonomous integration initiatives.
How did the European Union (EU) shape Latvia’s formal institutions and policy? How has this influence varied across policy domains and over time? Furthermore, how has it shaped domestic politics? The state-of-the-art literature offers only partial answers to these questions, falling short of providing a broader perspective on the effects of Europeanization. EU influence on Latvian institutions and policy has been profound, going beyond the rather technical adoption of acquis and concerning highly contentious issues of domestic politics. The influence has varied in substance and extent over different integration phases, depending on policy agendas and conditionality mechanisms at hand. Assuming a two-dimensional political space, the EU notably pushed Latvia’s policy to the left—both on economic and cultural issue areas. If during the 1990s the EU forced Latvia to liberalize its language and citizenship laws, in the early 2000s it played a major role in building state institutions. During the crisis, the EU not only imposed austere fiscal targets but also found itself playing the role of a social advocate, as domestic authorities pushed fiscal stringency to the extreme. EU’s criticisms regarding Latvia’s social policy eventually contributed to a marked policy change. Furthermore, by shaping Latvia’s institutions and policy, the EU shaped Latvia’s politics as well, as local actors strategically used various EU issue agendas—notably, (anti)corruption—for their own political purposes. Put on the domestic political agenda by the EU (and other international actors) in the early 2000s, (anti)corruption became the second most polarizing issue/area after ethnicity for the decades to come.
Political scientists use the concept of legitimacy to assess the rightfulness of political rule. Their research can approach legitimacy from two perspectives: When taking a normative approach, political scientists develop and justify their own evaluation of the rightfulness of political arrangements. When taking an empirical approach, they study how other people—such as political elites or citizens—evaluate the rightfulness of political rule.
Both approaches have been used in research on the European Union. Scholarly discussions that approach the EU’s legitimacy from a normative perspective revolve around the question of which standards of rightfulness are appropriate for the EU. These depend largely on how the EU polity is conceptualized: as a technocratic regulatory agency, an intergovernmental organization, a federation, a demoi-cracy, or a system of multilevel governance. Since the EU is hybrid polity that possesses elements of each of these models, and is therefore difficult to classify, no consensus has emerged in this debate.
Scholarship that approaches the EU’s legitimacy as an empirical phenomenon examines political attitudes and discourses in European society, asking whether, and why, societal actors treat the EU as legitimate. A diverse set of research methods—including public opinion surveys, content analysis of different kinds of texts, and qualitative interviews with citizens—have been applied to shed light on this question. While this research has not provided clear evidence of a “legitimacy crisis” of the EU, it does show that many Europeans relate to the EU with a sense of diffuse unease and skepticism, in part because they find it opaque and difficult to understand.
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
The expression “the Lisbon Treaty” (LT) is a shortcut to the treaties upon which the European Union (EU) has been based since December 1, 2009. During the “reflection period” that lasted from June 2005 to December 2006 three options were available: remaining with the European treaties as amended by the Nice Treaty; starting new negotiations in order to adopt some changes deemed technically necessary; or trying to get “the substance” of the Constitutional Treaty (CT) of 2004 approved in the form a new treaty. Most member states and the EU institutions were in favor of the third option. The negotiations that led to the adoption of the LT in December 2007 departed from the usual treaty amendment scenarios. The content of the LT is to a large extent similar to that of the CT, as most of the novel provisions of that treaty have been taken over as they were written in the CT and introduced in the existing European Community (EC) and EU treaties. Apart from a few institutional innovations such as the Permanent President of the European Council and the new voting system in the Council, most innovations with regard to the European communities are to be found in the details. The ratification process of the LT was difficult, as it was slowed down by the necessity to hold two referenda in Ireland, and to overcome the resistance of the President of the Czech Republic, an overt Euroskeptic. The negotiations of 2007–2009 shed some light on the importance in EU policy-making and especially in treaty negotiations of the epistemic community of legal experts and, more precisely, of experts in EU law. Events in the years 2010 and 2011 led to minor treaty amendments, shaping the present content of what is usually referred to as the LT. Whether Brexit and the EP elections of 2019 will lead to important changes remains unknown.
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.
Fifteen years ago Malta joined the European Union (EU) and four years later in 2008 it joined the Economic and Monetary Union. Throughout this period its economy performed exceptionally well, to the extent that it managed to escape the worse ravages of the Great Recession. In general, the majority of the Maltese people support EU membership. Rapid economic growth has produced a general “feel good” sentiment, which is not, however, shared by everyone.
The Maltese political system has been dominated for many years by two parties, the Partit Nazzjonalista and the Labour Party, the only ones to elect candidates to the national parliament since 1966. In 2003, the Labour Party, which had opposed EU membership for many years, changed its policy. This brought the curtain down on parliamentary Euroscepticism in the country. In the meantime, economic success has meant that populist small parties have not been able to gain much traction with the electorate, and the established political parties were not dethroned by populist upsurge as happened in most of the rest of southern Europe. Growth has not led only to benefits, however. The construction sector is putting pressure to bear on scarce land resources, and the influx of foreign labor and a growing demand for housing have inflated rents and housing prices, often beyond the reach of lower income households. Unemployment stands at a low 3.8%, but more people are close to the poverty line. Malta is failing on some of the national targets of the Europe 2020 strategy. These challenges will have to be watched more closely in the years to come should this rate of growth be maintained.
Susan Gluck Mezey
Opposition to same-sex marriage in the United States is frequently based on the religious belief that marriage should be reserved for a man and a woman. With most of the attention focused on wedding vendors, the clash between religious liberty and marriage equality has largely manifested itself in efforts by business owners, such as photographers, florists, caterers, and bakers, to deny their services to same-sex couples celebrating their marriages. Citing state antidiscrimination laws, the couples demand the owners treat them as they do their other customers. Owners of public accommodations (privately owned business open to the public) who object to facilitating the weddings of same-sex couples do so typically by asserting their personal religious beliefs as defenses when charged with violating such laws; they argue that they would view their participation (albeit indirect) in wedding ceremonies as endorsing same-sex marriage.
As the lawsuits against them began to proliferate, the business owners asked the courts to shield them from liability for violating the laws prohibiting discrimination because of sexual orientation in places of public accommodation. They cited their First Amendment right to the free exercise of their religion and their right not to be compelled to speak, that is, to express a positive message about same-sex marriage.
With conflicts between same-sex couples and owners of business establishments arising in a number of states, the focus of the nation’s attention was on a New Mexico photographer, a Washington State florist, and a Colorado baker, each of whom sought an exemption from their state’s antidiscrimination law to enable them to exercise their religious tenets against marriage equality.
In these cases, the state human rights commissions and the state appellate courts ruled that the antidiscrimination laws outweighed the rights of the business owners to exercise their religious beliefs against marriage equality by refusing to play a role, no matter how limited, in a same-sex marriage ceremony.
In June 2018, in Masterpiece Cakeshop, LTD. v. Colorado Civil Rights Commission, the U.S. Supreme Court affirmed the state’s antidiscrimination law that guaranteed equal treatment for same-sex couples in places of public accommodations but reversed the Commission’s ruling against the Colorado baker. In a narrow decision, the Court held that the Commission infringed on the baker’s First Amendment right to free exercise by uttering comments that, in the Court’s view, demonstrated hostility to his sincerely held religious beliefs. The ruling affirmed that society has a strong interest in protecting gay men and lesbians from harm as they engage in the marketplace as well as in respecting sincerely held religious beliefs.
Risa A. Brooks
The protests that began in Tunisia in December 2010, and quickly spread across the Arab world, have drawn significant attention to the impact of militaries and coercive institutions on protests and revolutionary movements. The actions of the militaries were a central determinant of the outcomes of the uprisings of 2010–2011. In Tunisia and Egypt the decision by military leaders to abstain from using force on mass protests to suppress them led to the downfall of the countries’ autocrats. In Syria and Bahrain, militaries defended political leaders with brutal force. In Yemen and Libya, militaries fractured, with some units remaining allied to the leader and using force on his behalf and others defecting. In still other states, leaders and militaries were able to forestall the emergence of large, regime-threatening protests.
To explain these divergent outcomes, scholars and analysts have looked to a variety of explanatory factors. These focus on the attributes of the militaries involved, their civil-military relations, the size and social composition of the protests, the nature of the regime’s institutions, and the impact of monarchical traditions. These explanations offer many useful insights, but several issues remain under-studied. These include the impact of authoritarian learning and diffusion on protest trajectory. They also include the endogeneity of the protests to the nature of a country’s civil-military relations (i.e., how preexisting patterns of civil-military relations affected the possibility that incipient demonstrations would escalate to mass protests). Scholars also have been understandably captivated by the aforementioned pattern of military defection-loyalty, focusing on explaining that observed difference at the expense of studying other dependent variables. The next generation of scholarship on the uprisings therefore would benefit from efforts to conceptualize and investigate different aspects of variation in military behavior.
Overall, the first-generation literature has proved enormously useful and laid the foundation for a much richer understanding of military behavior and reactions to popular uprisings in the Arab world and beyond.
Rachel D. Brown
The subject of Muslim integration has been the focus of much policy development, media engagement, and everyday conversation in France. Because of the strong rhetoric about national identity—a national identity based on Republican ideals of universalism, equality, and French secularism (laïcité)—the question often becomes, “Can Muslims, as Muslims, integrate into French society and ‘be’ French?” In other contexts (e.g., the United States), religion may act as an aid in immigrants’ integration. In Europe, and France specifically, religion is viewed as an absolute hindrance to integration. Because of this, and thanks to a specific migration history of Muslims to France, the colonial grounding for the development of French nationality and secularism, and the French assimilationist model of integration, Muslims are often viewed as, at best, not able to integrate and, at worst, not willing to integrate into French society. The socioeconomic inequality between Muslim and non-Muslim French (as represented by life in the banlieues [suburbs]), the continued labeling of second- and third-generation North African Muslim youth as “immigrants,” the occurrence of terrorist attacks and radicalization on European soil, and the use of religious symbols (whether the head scarf or religious food practices) as symbols of intentional difference all add to the perception that Muslims are, and should be, the subject of integration efforts in France. While the discourse is often that Muslims have failed to integrate into French society through an acceptance and enactment of French values and policies, new research is suggesting that the “failed” integration of Muslims reveals a deeper failure of French Republican universalism, equality, and secularism.
Philip G. Roeder
National secession seeks to create a new sovereign state for a nation residing on its homeland that is currently located inside another sovereign state. This goal distinguishes national secession from regional secession, autonomy, and decolonization and shapes the strategies, operational objectives, and tactical choices of the leaders of national-secession campaigns. Explanations for the success of some campaigns—particularly, success at getting on the global agenda—have focused on the identities, grievances, or greed of their members. Explanations for why some campaigns have turned to protracted intense violence have focused on these motivations and on tactical-logistical opportunities.
The existing literature suffers from its failure to agree on theoretical and conceptual fundamentals. As a consequence, empirical studies focus on very different universes of cases and operationalize key variables in diverging ways. The existing literature frequently does not consider how the goal of national secession constrains the strategies, operations, and tactics of such campaigns. And so, it often fails to consider whether studies with another dependent variable can be extended to the study of national secession. Explanations stress indeterminate or substitutable causes and remote constraints on most national-secession campaigns—causes and constraints taken “off the shelf” from theories about conflicts operating under very different strategic and operational constraints. Missing from these explanations is the authenticity and realism of the programs for national secession in the assessments of the populations that each program presents as a nation with a right to a sovereign state of its own. Explanations and recommendations for responses by common-state governments, their allies, and the international community often fail to understand the centrality of the war of programs between national secessionists and common-state governments and the ways this constrains what compromises are possible and what responses are most likely to lead to domestic and international peace in such conflicts.
Levon Epremian, Päivi Lujala, and Carl Bruch
The increase in demand and prices of most high-value natural resources over the past five decades has resulted in massive income gains for resource-abundant countries. Paradoxically, many of these countries have suffered from slow economic growth, weak political institutions, and violent conflict. To combat corruption, increase accountability, and promote government effectiveness, the international community and advocacy groups have been promoting transparency as the remedy to misappropriation and mismanagement of revenues. Consequently, advocates, officials, and diplomats increasingly focus on transparency as the means to better manage revenues from high-value natural resources in developing countries.
The linkages between transparency, accountability, and management of revenues from high-value natural resources require careful examination. This article provides a review of the literature on transparency and accountability in the context of natural resource revenue management, discusses how transparency is conceptualized and understood to function in this context, and assesses the existing evidence for the proposition that increased transparency leads to more accountability and improved natural resource governance. The article concludes with a discussion on the evaluation of transparency policy initiatives.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Politics. Please check back later for the full article.
The New Political Governance (NPG)—or alternatively the New Public Governance—is best understood as a heuristic model that allows us to empirically consider, compare, and contrast the evolution of democratic governance and public administration beyond the reforms associated with New Public Management. Contributors have focused on NPG as both a product of and a response to the challenges of a complex, pluralist state. Key pressures said to spur NPG include aggressive, 24/7 media; greater demands for transparency; an expansion in government oversight and accountability; an expansion of the advocacy industry; and, an increasingly polarized and volatile electorate. While these pressures are not, unto themselves, new, what is new is the response to them. Four primary elements characterize NPG as a response to these forces: the onset of the permanent campaign; full, or nearly full, integration of the range of activities associated with governing with constant concerns and tactics historically associated with campaigning; the expansion and elevation of the role of partisan political staff; politicization through the personalization of appointments to senior public service positions; and the shift in norms from a neutral, non-partisan public service to an expectation of promiscuous partisanship that demands enthusiasm for the agenda of the government of the day.
The NPG framework has not been without criticism. Theoretically, some have argued for greater precision in the core concepts of NPG (e.g., politicization). Others have questioned whether it is so much the behaviors themselves—expected or undertaken—or the more public context in which they occur that marks the real shift. Finally some have pointed out the lack of integration of exogenous influences in the NPG model. A number of commenters have pointed out the limited empirical evidence that has been provided to support the NPG model.
B. Lee Aultman
Nonbinary trans identities have historically referred to a range of gender non-normative embodiments and self-making practices that stand on the outside of, or sometimes in direct opposition to, the Western binary classifications of sex/gender (i.e., man or woman, male or female). These identities include but are not limited to androgyny, genderqueer, genderfluid, gender nonconforming, and genderf*ck. Increasingly, nonbinary has become its own free-standing identity, without many of the historical connotations that genderqueer, for instance, might invoke. Nonbinary people identify themselves with gender-neutral pronouns or a fluid mixture of gendered pronouns in social practices. Some transition and take on embodiments that have a particular gendered aesthetic. This may or may not include sexual reassignment surgeries and other procedures that are body confirming. In short, nonbinary people have varied and robust social lives.
The umbrella category of “trans” helps to situate some of the meaning and history of gender-non-normative identities. On the one hand, it can be a productive political vehicle that mobilizes communities of similarly felt histories toward collective action. On the other hand, it can limit the range of recognized embodiments and practices that have participated in the historically pertinent conventions that trans describes. The history of nonbinary identities is then a complex prospect. Such identities alter the categorical assumptions that underscore transsexual and transgender identities within binary terms. The complex narratives and histories of nonbinary trans identities raise some timely questions about the conventions of sex/gender in contemporary life. What constitutes one’s enduring sense of gender now that the binary itself has come under dispute? Should the gender binary be protected and for whom? In what varied ways do nonbinary identities alter a commonly shared imaginary of the bodily aesthetic? What role does desire play in the ongoing social changes in this long revolution of the body? The politics that emerge from these questions are becoming increasingly pressing as technology can now link otherwise isolated people across global boundaries. And finally, the reception of nonbinary identities offers important spaces of dialogue about the proliferation of identity politics, political movements, and the social divisions of labor these forces demand.
Maja Kluger Dionigi and Anne Rasmussen
The ordinary legislative procedure (OLP), previously known as co-decision, has marked a significant milestone in the development of the European Union (EU) and transformed the way its institutions interact. What was initially seen as a cumbersome decision-making procedure subject to considerable criticism ended up being quite successful. The workings of the OLP have gradually developed, including both informal and formal rule changes to ensure a smoother functioning of the procedure. While the EU Council is still seen as the strongest body in the interinstitutional balance, the European Parliament (EP) is a co-legislator in most policy areas. After introducing the option to conclude legislation at first reading, so-called early agreements have become the norm in the OLP. The increase in early agreements by means of trilogues has speeded up decision-making but has not come without costs. Concerns have been raised about the transparency of trilogues and the accountability of the actors involved. Not surprisingly, these concerns have led to a shift in the research of the OLP from an emphasis on the powers of the different EU institutions to early agreements and their consequences for democratic legitimacy. Our careful review of the EU institutions’ own rules and practices governing trilogue negotiations shows that the rules and procedures for the conduct of negotiations have been adapted significantly over time. While there is a continued need for the EU to keep enforcing openness in its procedures, OLP interinstitutional bargaining does not operate in a rule-free environment. Yet most democratic scrutiny has been directed at the internal decision-making processes in the EP rather than at maximizing openness on the Council side or with respect to input from interest groups in the negotiation processes.
Guillermo Castro H.
The successful negotiation of the 1977 Torrijos–Carter Treaty inaugurated a new historical era in the Republic of Panama. Politically, the implementation of the Treaty from 1979 to 1999 transformed what, since 1903, had been a protectorate of the United States into a fully sovereign republic. Economically, the integration of the canal into Panama´s internal economy, and that of the country in the global market, created new opportunities for the development of the country. The treaty also put an end to the dispute between Panama and the United States over the control of the rent and revenues produced by the canal, transferring it to the government of the Republic of Panama, and so creating an unprecedented source of resources for investment. More than forty years on, however, Panama faced a combination of sustained (but uncertain) economic growth, persistent social inequity, constant environmental degradation, obsolescence of its institutional system, and increasing internal political tensions, all expressions of the contradiction between the natural organization of the territory of Panama, and the spatial organization of its economy, society and government imposed and maintained since the European conquest of the 16th century. This contradiction is also aggravated by the dispute over control of the canal rent between different sectors of Panamanian society. In short, the country is in a transition stage in its development, which may lead it to overcome the contradiction in developing into a prosperous and equitable republic, or into increasing conflicts that may worsen the contradictions inherent to a centralist and authoritarian tradition of governance.
Africa is a place of enormous variation and its countries have had very different postcolonial experiences. However, it is clear that since the 1940s peace has been elusive for many across the continent. A series of wars driven by poverty, identity, political economy, and failing states led to a widespread crisis of governance and extensive international intervention. Reductions in the security capabilities of states have also led to the growth of violent transnational groups, particularly those related to Islamic extremism in the Maghreb, Nigeria, and Somalia but also criminal networks involved with drug and people smuggling. This wide variety of conflicts also generated an equally wide range of responses as the international community began to develop ways of combating conflicts through reform of its own peacekeeping capacity. The optimism of the 1992 Agenda for Peace, which called for the UN to become the central instrument in the prevention and ending of conflicts, has given way to a more sanguine approach, as mixed results have led to diverse outcomes for African countries and Africa’s own peace and security architecture. In the end, despite the rapid development of important local and localized bottom-up peacebuilding initiatives, the state remains central to the overarching aims of peace and stability across the continent. It is here where the variations in performance can be found in conflict prevention, peacekeeping, and post-conflict reconstruction.