International Relations theory has tended to overlook the role of Africa and Africans in the international system. Traditionally, the discipline’s most influential theorists have focused instead on relationships between and perspectives of “major powers.” A growing body of work, however, has challenged these more limited efforts to conceptualize African agency in international politics. This scholarship has emphasized the significant space available to, and carved-out by, African states in molding the agendas of international institutions, and the role of African governments and advocacy networks in influencing the trajectory of major international debates around issues such as aid, development, trade, climate change, and migration. The study of African agency in international politics continues to wrestle with two key debates: the meanings of “agency” and “African.” Much of the literature focuses primarily on the role and influence of African states rather than that of African citizens and communities. This focus provides, at best, only a partial and qualified view of the ways in which African agency is secured and exercised at the global level, particularly given the significant structural constraints imposed on Africa by global economic and political inequalities. The extent to which contemporary analysis captures the breadth of African engagement with the international system is also compromised by current state-centric approaches. It is thus necessary to examine a range of approaches adopted by scholars to deepen and nuance the study of African agency in international politics, including work on agenda-setting, mesolevel dynamics and microlevel dynamics.
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.
Sharath Srinivasan and Stephanie Diepeveen
From global amplifications of local protests on social media to disinformation campaigns and transformative state surveillance capabilities, digital communications are changing the ways in which politics works in Africa and how and with whom power accrues. Yet while digital information technology and media are relatively new, the role of communication in state power and resistance on the continent is not. The “digital revolution” provokes us to better account for this past to understand a rapidly changing present. From language and script, to print and broadcast, to mobile applications and digital databases, how information is circulated, processed, and stored is central to political power on the African continent. The story of political change in Africa cannot be told without attention to how power manifests with and through changes in the technologies that enable these communication practices. A communication technology perspective on the study of politics in Africa provides a more sober analysis of how power relations circumscribe the possibilities of political change than more normative approaches would. Even so, a communication approach allows for social and ideational factors to mix with material ones in explaining the possibilities of such change.
Communication technologies have been central to what political actors in Africa from the precolonial past to the early 21st century can and cannot do, and to how political change comes about. Explorations across time, political era, and technological development in Africa allow us to unpack this relationship. In the precolonial period, across forms of centralized and decentralized political organization, oral communication modalities reflected and enabled fluid and radial logics of authority and power relations. Changes in moral and practical ideas for political organization occurred amid early encounters with traders and Islamic scholars and texts and the movement of people to, from, and within the continent. Colonialism, which heavily focused on narrow extractive aims, required alien central authorities to overcome the vulnerability of their rule through knowledge production and information control. Equally, the same communication technologies valued by colonial authority—intermediaries, print, radio—became means through which resistance ideas circulated and movements were mobilized. In independent Africa, political aims may have changed, but communication infrastructures and their vulnerabilities were inherited. The predicament facing postcolonial governments had a communications dimension. Later, their ability to forge rule through control and allegiance had to contend with a globalizing information economy and demands for media pluralism.
A communications perspective on the history of power on the African continent therefore guides a fuller understanding of change and continuity in politics in a digital age by drawing attention to the means and meanings by which legitimacy, authority, and belonging have continued to be produced and negotiated. Transnational configurations of information flows, global political economy logics of accumulation and security, and communicative terrains for contesting authority and mobilizing alternatives have been shown to possess both distinctly new characteristics and enduring logics.
In the aftermath of the third wave of democratization, Latin American courts left behind decades of subservience, conservatism, and irrelevance to become central political players. They now serve as arbiters in struggles between the elected branches, and increasingly affirm fundamental rights. Indeed, some rulings champion highly controversial rights and have huge budgetary implications, sending shock waves across these new democracies. What explains this unprecedented expansion of judicial power? In trying to answer this fundamental question about the functioning of contemporary democracies, scholars of Latin America have developed a truly vibrant and theoretically dynamic body of work, one that makes essential contributions to our knowledge of judicial politics more generally. Some scholars emphasize the importance of formal judicial reforms initiated by politicians, which resulted in more autonomous and politically insulated courts. In so doing, they address a central puzzle in political science: under what conditions are politicians willing to accept limits to their power? Inspired by rational choice theory, other authors zoom in on the dynamics of inter-branch interactions, to arrive at a series of propositions about the type of political environment in which courts are more capable to assert their power. Whereas this approach focuses on the ability of judges to exercise power, a third line of scholarship looks at how ideas about the law and judicial role conceptions affect judges’ willingness to intervene in high-stakes political struggles, championing some values and interests at the expense of others. Finally, more recent work asks whether assertions of judicial power make a difference in terms of rights effectiveness. Understanding the consequences of judicial decisions is essential to establishing the extent to which more assertive courts are actually capable of transforming the world around them.
Kevin A. Young
The 1992 Salvadoran peace accords ended a 12-year civil war and forced modest democratic reforms on a state long dominated by a ruthless oligarchy and military. However, the new system represented a shallow version of democracy that remained largely unresponsive to the population. For two decades the far-right Alianza Republicana Nacionalista (Nationalist Republican Alliance [ARENA]) party held the presidency and used it to enact pro-business economic policies of austerity, privatization, and deregulation. In 2009, the left-wing opposition party, the Farabundo Martí National Liberation Front (FMLN), won the presidential elections for the first time. Yet despite winning some notable progressive reforms, the FMLN did not seek, much less achieve, a radical break from the neoliberal policies of previous administrations. FMLN leaders opted to continue a number of pro-capitalist policies while pursuing reforms to ameliorate the worst symptoms of the system, not overthrow it. The FMLN’s shift away from revolutionary socialism is attributable to several factors: a political and media terrain that still heavily favors the right, the continued influence of the United States government, and private investors’ control over the economy. These constraints were vitally important during the tenures of FMLN presidents Mauricio Funes (2009–2014) and Salvador Sánchez Cerén (2014–2019). El Salvador’s political trajectory since 1992, and especially during the FMLN’s decade in the presidency, offers insights into the constraints facing various left-of-center governments elected across Latin America in the early 21st century.
Whether higher education (HE) can be defined as a European Union (EU) policy has been matter of debate. Formally, education is still a domestic prerogative, and in principle, the EU can only support and supplement national governments’ initiatives in the sector. Yet, this official division of tasks has been challenged in many ways over the last decades. First, the history of European integration shows that the European community took an early interest in educational matters. The Treaty of Rome established a community competency on vocational training. Subsequently, the European Commission framed HE and vocational training as two entangled policies. Second, the EU institutions, the member states, and noninstitutional actors have coordinated in innovative ways, through soft governance processes promoted by the Bologna Process and the EU Lisbon—and later Europe 2020—strategy, to impose a European HE governance based on standards and comparison. Third, the study of HE requires going beyond an EU-centric perspective, with international organizations such as the OECD and the Council of Europe cooperating closely with the European Commission. HE has been increasingly shaped by global trends, such as the increased competition between universities. The mechanisms of European HE policy change have elicited academic debates. Three main explanations have been put forward: the power of instruments and standards, the impact of the Commission’s funding schemes, and the influence of interconnected experts, stakeholders and networks. Domestic translations of European recommendations are highly diverse and reveal a gap between formal adaptations and local practices. Twenty years after the Bologna declaration, the European Higher Education Area (EHEA) presents a mixed picture. On the one hand, increased mobility and the growing interconnectedness of academic schemes facilitate the launch of ambitious projects such as the “European universities.” On the other hand, concerns are periodically raised about the growing bureaucratization of the process and the widening gap between the small world of the Brussels stakeholders and everyday academic practices in EHEA participant countries. Paradoxically, smaller and non-EU countries have been more actively involved in advancing the EHEA than large, older EU member states.
The Muslim Brotherhood (al-Ikhwan al-Muslimun) is one of the most popular and influential socio-religious movements in the Muslim World. Over the past century, the movement dominated the religious sphere in several countries, with its extraordinary ability to blend religion, politics, and activism. With its comprehensive and elastic ideology, disciplined structure, and enormous resources, the Muslim Brotherhood (hereafter, the Brotherhood) was able to galvanize and mobilize Muslims in order to achieve its political, social, and religious objectives. Over the past few years, the Brotherhood has been a subject of debate and disagreement among scholars, particularly regarding its ideology, tactics, and objectives. Also, scholars disagree whether the Brotherhood should be studied as a religious, social, or political movement. In fact, the multifaceted character of the Brotherhood, which is part of its very nature since the beginning, has something to do with this confusion and disagreement. Hasan al-Banna, the founder of the Brotherhood, adopted a comprehensive vision of Islam that encompasses religion, politics, preaching, activism, and charity. He envisioned the Brotherhood as a movement that combines the mundane and spirituality, religion and politics, and charity with activism.
Also, some scholars tend to apply the so-called “inclusion-moderation” hypothesis in order to explain the behavior, ideology, and strategy of Islamist movements. It assumes that the integration of the anti-establishment parties and movements can lead to the moderation of their ideology, behavior, and strategy. However, the “inclusion-moderation” hypothesis suffers two key limitations. The first one relates to the controversial nature of the concept of “moderation” itself and the disagreement among scholars over its definition. And the second lies in the mechanical and linear thrust of the hypothesis. Moderation is an ambiguous and highly controversial term in the scholarship about Islamists. Although some scholars equate it with nonviolence, others stretch it to include liberal and progressive views. Also, the integration of Islamist movements is not inevitably conducive to moderation, nor does it necessarily lead to democratization. Similarly, the exclusion of Islamists does not necessarily result in radicalization or extremism. Surprisingly, in some cases exclusion led to the moderation of Islamists, such as in Tunisia under Zine El Abidine Ben Ali. Therefore, it is more useful to focus on the processes and dynamics of Islamists’ inclusion than focusing on the outcome of these processes and dynamics. The case of the Brotherhood after the Egyptian uprising of 2011 provides an important example for examining the limits and shortcomings of the inclusion-moderation hypothesis and to what extent it can be applied to Islamist movements. It also helps us to understand the relationship between the internal and external factors and how they shape the ideology and behavior of Islamist movements.
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.
Transboundary haze pollution affects about half of the countries in Southeast Asia with varied intensities on an almost annual basis. Haze not only affects visibility, but also causes widespread health problems, transportation disruptions, and other socioeconomic issues. This haze, and the fires that cause it, has been a key topic for environmental politics research in the region since the late 1990s. This has largely been driven by one overarching objective: how to prevent haze from returning in the following years. However, conditions on the ground (mostly in Indonesia and in the larger Southeast Asian region) have been changing and evolving drastically. This has resulted in a very dynamic research agenda that has to keep up with these changes.
Within the context of environmental politics, fires and haze can be viewed through the broad lens of national interest. There is a strong link between the severity of haze and the burgeoning agribusiness sector in the region: that of oil palm in particular. Oil palm is a very important crop in the region, with Indonesia and Malaysia making up almost 90% of total global palm oil output. Hence, national and business interest theories have often been used as a framework for research in this area, with commercial oil palm plantations often being the unit of analysis. This includes research by this author, using the patronage politics framework. However, this has been called to question lately as these plantations face increasing market pressure to act more sustainably. A new group of actors that have since been highlighted are smallholders, either independent or in contract with larger plantations. There is potentially much to be uncovered with regard to the relationships between smallholders and commercial plantations, and how this affects patterns of fire use and global sustainability issues.
Related to this is the ever-evolving collection of local, regional, and national policies (and related enforcement issues) over land and fire use in Indonesia. One key area of contention is the use of peatlands. Fires on peat produce the thick, sooty smoke that travels across national boundaries, and are notoriously hard to put out. Political research in this area is heavily framed by a tough debate between the scientific community and socioeconomic concerns. While peatlands play an important role in the global climate change balance, at the same time, these peat areas face immense pressure for development fueled by the scarcity of land.
The regional context has also been an important theme for haze research. Haze primarily affects the Southern Southeast Asian subregion. And the major players of the palm oil sector also come from this region. The Indonesian palm oil sector is a vibrant combination of Malaysian, Singaporean, and local companies. And ASEAN has been the hub of cooperation and mitigation activities over haze. Hence, many scholars have searched for answers at the regional level. However, new national developments like Singapore’s Transboundary Haze Pollution Act suggest that countries may be losing confidence with regional efforts, which may be an indicator for future directions for solutions as well.
While migration has always existed, and its consequences have always been important, few people have lived a mobile life in the history of mankind. Population immobility has recurrently been part and parcel of political strategies of social control and domination. Since the second half of the 20th century, however, the extent of geographical movements of individuals has expanded enormously. In particular, the size and scope of international travel has increased at an exponential pace. Favored by globalization and technological progress, transnationalism, initially linked to migration, has emerged as a relatively widespread phenomenon that involves a growing portion of the general population, especially, but not only, in developed countries. Mainly on the basis of research carried out in Europe, there is evidence that transnational practices tend to strengthen cosmopolitanism and the legitimacy of supranational polities (particularly the European Union [EU]), while it is less clear whether they entail denationalization. Further research is needed to improve the quality of independent and dependent variables in this area and assess the effect of international mobility and transnationalism outside the European context.
The discussion on the relevance of the “inclusion-moderation” thesis to Islamist parties has always been very stimulating. The rise of the Justice and Development Party (AKP, Adalet ve Kalkınma Partisi) in Turkey has so far attracted the attention of the international community in a period riven with the intensification of a civilizational discourse on a global scale since the early 2000s. The main premise of the study is that the “inclusion-moderation” thesis is not very relevant for the Islamists in Turkey. Rather, an “exclusion-moderation” thesis has been more relevant for Islamists’ experiences since the 1960s. AKP was established in 2001 as an offspring of traditional oppositional political Islam in Turkey, which is renowned as the “National Outlook” movement. The name of the party very successfully addressed the two missing elements of the Turkish state and society: “justice” and “development.” The party came to power in 2002 in the aftermath of the one of the most devastating economic crises to hit the country: that of 2001. Starting with a very democratic, inclusive, cohesive, liberal, universalist, and fair political discourse, the party gradually became more and more anti-democratic, authoritarian, populist, polarizing, neo-Ottomanist, and Islamist, at the expense of liberal, secular, non-Sunni, non-Muslim, and other oppositional social groups. Election declarations (seçim beyannameleri) as well as the speeches of the party leaders will be discursively analyzed to find out whether there has been any behavioral moderation in the AKP before or after they came to power. The same documents and speeches will be scrutinized to understand whether there is ideological moderation in the party. The focus will be on the latter to detect the ways in which the AKP leadership has so far deployed an Islamist ideology, which has lately become coupled with a populist political style.
Scholars of Latin American social movements since the 1980s have sought to explain the apparent upswing in cycles of contentious politics, the innovative characteristics of these new movements, and variations in how they interact with or sidestep conventional institutional politics. The regional context for these developments is very different from the postmaterialist conditions said to have spawned European “new social movements” since the 1970s revolving around identity and values, such as ecology, peace, gay rights, and women’s movements. Relevant causal factors for Latin America’s contemporary movements include popular reaction against neoliberal policies imposed by international financial institutions and brokered by national governments. Another factor was the transition from military authoritarianism in much of the region, inaugurating a struggle between political elites with a liberal-representative vision of democratization and social movements favoring radical/participatory democracy. The era of globalization also brought reexamination of the citizenship pact and of the hegemonic (mestizo) construction of the nation-state, fueling a reinvigoration of indigenous movements, some with their own cosmovisions of buen vivir (living well) that destabilized mainstream notions of the political. The interplay between party-electoral politics and grassroots movement activism took place against the backdrop of the “pink tide” of elected leftist governments, which swept much of the region in the first decade of the 21st century and subsequently appeared to recede. Throughout this period, scholars and activists alike debated whether fundamental change could best be achieved by movements pushing parties and governments to use state power to enact reforms or by movements themselves adopting radically horizontal and inclusive patterns of organizing—“new ways of doing politics”—that would transform society from below.
The January 1, 1994, Zapatista uprising among mostly Maya peasants in the poor southeastern Mexican state of Chiapas, launched the day the North American Free Trade Agreement took effect, became emblematic of new ways of doing politics from below. What began as a rebellion of the Zapatista Army of National Liberation (Ejército Zapatista de Liberación Nacional [EZLN]) quickly morphed into a social movement that both criticized national and global power structures and sought to empower local communities through everyday practices of de facto autonomy. Negotiations with the state over indigenous rights and culture quickly broke down, but the Zapatistas proceeded anyway to develop their own structures of self-government, autonomous education, healthcare, justice, and agrarian and economic relations, among other innovative practices. The Zapatista movement continues to raise important issues such as the role of culture and identity in popular mobilization, the social spaces for organizing in an era of globalization, the new characteristics of movements that practice alternative forms of prefigurative politics, and the possibility of redefining power from below. Scholars of the Zapatista movement have also posed probing self-reflective questions about the adequacy of conventional definitions of politics and Western positivist epistemologies and about the need for decolonizing research in indigenous and other oppressed communities.