“A Rose”

Abstract

The following is an example of a story written by one of Taiwan's folk writers. The movement of which he's a leader is called “Shandu,” and some consider it Taiwan's first indigenous literary tradition.     

Interview: Ismail Abu Shanab

Mr. Abu Shanab is a founding member and a current leader of Hamas, the Islamic resistance movement. The following interview was conducted on November 18, 1997, at his home in Gaza City by Roger Gaess, a free-lance journalist based in New York.     

The Indian Movement and Political Democracy in Ecuador

This article examines the implications of the Ecuadorian Indian movement for democratic politics. During the 1990s, the movement successfully fostered indigenous and popular participation in public life, influenced government policies, and became a contender in power struggles. But in the institutional domain, the participatory breakthrough had mixed effects. While the movement fulfilled functions of interest representation and control of state power, its involvement in a coup attempt demonstrated that its political socialization had not nurtured a sense of commitment to democracy. The evidence is discussed by reference to the proposition that civil society actors may or may not contribute to democracy. The article argues that the study of the democratic spinoffs of civil activism requires a context-specific approach that considers the particularistic orientations of civil associations and pays attention to their definition of means and ends, the institutional responses evoked by their initiatives, and the unintended consequences of their actions.     

后苏联时期的俄罗斯政治领袖

政治领袖是苏联和俄罗斯政治体系中的关键组成部分,在后苏联时代的俄罗斯政治生活中占有特别重要的地位。俄罗斯政治文化一直偏爱强势而有个性的政治领袖,从1917年以来的苏联领袖大多都秉持了这一特点。改革派领导人戈尔巴乔夫由于自己的优柔寡断而丧失了对于改革乃至国家的控制,而与其个人风格和成长经历迥异的叶利钦经历了一系列复杂的政治斗争,最终成为了新生的俄罗斯联邦的领袖。他推动俄罗斯进行了激进的市场化改革,希望使俄罗斯走上以市场经济为特征的"文明之路",但由于复杂的国际国内环境以及政策方面的失误,这一尝试最终以失败而告终。虽然他是俄罗斯第一任民选总统,但叶利钦自相矛盾的执政风格、不稳定的心理状态和诸多生活上的不良习惯都令人诟病,他虽然赢得了竞选连任,但由于身体原因和杜马掣肘,很难有所作为。在经历了复杂的甄选之后,他选择了普京作为自己的接班人,并且帮助普京顺利当选。有克格勃背景的普京是一位具有开拓精神和无比坚韧的性格的领导人。在接任总理之后,很快凭借自己的超群才能,解决了车臣问题,并且有效提高了社会福利,从而迅速提高了自己的威望,以绝对优势当选总统。执政之后,普京很快推动了俄罗斯政治制度新的"转型",他通过除了暴力之外的一切手段强化国家权力,打击"寡头",取消地方选举,限制独立媒体,通过"西罗维基"掌控权力,最终使整个政权集中于自己的手中,形成了被称为"可控民主"或"主权民主"的普京体制。在八年任期结束后,普京拒绝了第三个总统任期,而选择了一项略显复杂的政治安排。将总统职务交给自己的亲信梅德韦杰夫,本人则以总理和统一俄罗斯党主席的身份继续参政,形成了一种特殊的"双头制"政权,直到2012年重返克里姆林宫。随着时代的变迁,俄罗斯正处于发展的十字路口。普京的重新执政对于俄罗斯未来的改革可能将会是一个积极的因素,因为他拥有足够的权力推动改革的进行。虽然面对诸多不确定的挑战,但仍然有成功的机会。     

'Dirty Indians', Radical Indígenas, and the Political Economy of Social Difference in Modern Ecuador1

Abstract — This article examines alternative conceptions of social difference in Otavalo, Ecuador. On the one hand, in the northern Andes, the language of ethnicity has become a potent force, connected to an indigenous political movement and the profits of handicraft dealing. On the other, 'race' and an 'hygienic racism' preoccupied with pernicious stereotypes about 'dirty Indians' continue to define the social and political landscape. Contrasting these notions of social difference, I show how the indigenous movement in Ecuador receives less support from native peasants who see the world in polarised 'racial' terms.     

From Sufism to Fundamentalism: The Mahdiyya and the Wahhabiyya

Both the Wahhabiyya and the Mahdiyya were based on different styles of tajdid (renewal). The Mahdiyya was based on the charisma of its leader and was a leader oriented tajdid movement. The Wahhabiyya, on the other hand, was a message oriented movement, which viewed Sufism with hostility. In contrast to Sufi traditions, which embraced al-Mahdi al-Muntazar, who claimed that he was _Khalifat Rasul Allah, Ibn 'Abd al-Wahhab embraced tawhid (Unitarianism), as his guiding message. Consequently, the neo-Mahdiyya, which emerged during the twentieth century, shied away from radicalism, and became part of the Sudanese Political establishment. The Wahhabiyya, on the other hand, maintained its tajdid message, and gradually emerged as part of the Jihad oriented, Islamic fundamentalism.     

The Recursive Indian: The Significance of Complementary Ethnic Alterity in the Bolivian Tipnis March

This article explores ethnic alterity in the Bolivian Tipnis crisis, showing how claiming indigenous, Indian and colonial identities was significant in shaping government strategy and responses among ‘citified Indians’ of La Paz and El Alto and highland indigenous social movements. While Kuper claims indigeneity can distract attention from ‘real local issues’, Andean ethnicity is relational, roles assigned and reassigned in a continually shifting political theatre, where the ‘rebel Indian’ recurs historically, challenging colonial hegemony and reorienting the discussion towards issues of territorial autonomy.     

Between Interculturalism and Ethnocentrism: Local Government and the Indigenous Movement in Otavalo‐Ecuador

To what extent might an indigenous mayor govern beyond ethnically defined grievances, without being labelled traitor by the indigenous organisation? This article deals with the challenges faced by the Ecuadorian indigenous movement when it attains power in local government. The issue will be explored through the case of Mario Conejo, who in 2000 became the first indigenous mayor of Otavalo representing the indigenous political movement Pachakutik. Although ethnically based tensions in the local indigenous movement were evident throughout the period, 2006 saw Conejo leave Pachakutik and create a new political movement. This rupture can be traced, I argue, to an intercultural dilemma and the difficulties of ethnically defined political movements.     

Sadat Peace Lecture: Negotiating Hard Cases

Senator Mitchell is a former member (D-ME) and majority leader of the U.S. Senate. The following is the text of his lecture sponsored by the Sadat Chair for Peace and Development at the University of Maryland on June 13, 2001. (The text of the "Mitchell Report" is reprinted in this journal.)     

Between Indigenous Paramountcy and Democracy: How Differentiated Citizenship and the UN Declaration on the Rights of Indigenous Peoples Could Help Fijian Self‐determination

Contemporary Fijian politics is shaped by a colonial legacy of extraordinary complexity and political tension. Since gaining independence from Great Britain in 1970, Fiji's history has been distinguished by incoherent and inconsistent accounts of political power. These concern the political rights belonging to indigenous peoples as first occupants vis‐à‐vis the claims to political recognition by the descendants of Indian indentured labourers. The relative power between the indigenous aristocracy and commoners is a further complicating variable. Following three coups (1987 and 2006) and a putsch (2000), indigenous paramount authority has been positioned against various forms of democracy and military oversight of the political process. However, none of these political arrangements has enhanced indigenous self‐determination. This article argues that indigenous self‐determination is more likely to be realised through a form of differentiated liberal citizenship consistent with the United Nations’ Declaration on the Rights of Indigenous Peoples. This reasonably requires the extension of the Declaration's provisions to indigenous Fijians, who, as a recent majority indigenous population, are constrained by colonial legacy in a similar manner to the minority indigenous populations for whose benefit the Declaration was primarily adopted.     

The Indigenous in the Plural in Bolivian Oppositional Politics

This article examines how currents of Bolivia's indigenous movement are gravitating to the city and to the centre of national political life, capitalising on popular sentiment against the political status quo, economic privatisation and violations of national sovereignty. The Movement Toward Socialism led by Evo Morales does not promote a separatist ethno-national project; instead, it uses regional, national and international coalition building to equate indigenous with non-indigenous issues through resonant political analogies that frame Bolivia's national crisis of political legitimacy in terms of indigenous rights, while making common cause with diverse urban popular sectors who, if not indigenous, recognise their indigenous cultural heritage as a crucial background to their own struggles against disenfranchisement.     

¿Qué es racismo?: awareness of racism and discrimination in Ecuador

In the national consciousness, Ecuador is a mestizo nation. However, it is also an ethnically diverse nation with sizable minorities of indigenous and Afrodescended peoples. In national surveys, there is also a considerable minority who self-identify as blanco (white). Although there is strong evidence of continuing discrimination and prejudice toward both indigenous and Afro-descended peoples, there is little public discussion or political action addressing such issues. The emergence of a powerful and resilient indigenous movement in the late 1980s gained international interest and acclaim in the 1990s, in part because of the peaceful mobilization efforts and effective bargaining tactics of the movement. However, indigenous leaders usually have not engaged in a discourse of racismo and/or discriminación. There has been much less social movement solidarity and activism among Afro-Ecuadorians, but their leaders commonly employ a discourse of racismo and discriminación. In August and September 2004, a survey of more than eight thousand adult Ecuadorians was conducted in regard to racism and related topics. In this research, we use several measures from this survey that focus on awareness of and sensitivity to issues of racism, prejudice, and discrimination. Self-identification of respondents enables us to contrast the responses of whites, mestizos, Indians, and Afro-Ecuadorians to the measures. Other independent variables of interest are level of education, the region in which the respondent resides, and whether the respondent lives in an urban or rural area. Regression results show differences among the ethnic groups in levels of awareness of racism, but more powerful predictors are level of education and rural residence.     

Land conflict and Mayangna territorial rights in Nicaragua's Bosawás reserve

Abstract— This paper examines conflicts over land and resources in Nicaragua's Bosawás rainforest reserve between Mestizos and Mayangna Indian people. Mestizos are people of mixed Indian and European descent who speak Spanish and do not consider themselves to be Indians. Bosawás is one of the last refuges of the Mayangna indigenous group and is also the largest area of protected tropical rainforest in Central America. The Mayangna village of Sikilta, in the North Atlantic Autonomous Region, is used to illustrate the nature of land conflicts in the region. Such conflicts–between economic development and conservation, between livelihoods and conservation, and between peasant livelihoods and indigenous territorial rights–are symptomatic of rainforest areas in other parts of the world. Land conflicts in Bosawás are examined within the broader economic, political and institutional context. Potential solutions to land conflict in Sikilta are explored. The paper illustrates the complexities surrounding the demarcation and upholding of indigenous land rights. It highlights the institutional complexities and weaknesses which have allowed Sikilta's land problem to go unresolved. It is argued that until national problems of unequal access to land and unsustainable forms of forest use are addressed, communities like Sikilta will continue to suffer invasion of their land.     

Tribal or Indigenous? The Indian Dilemma

Abstract

Current Maoist struggles, resulting from deprivation of livelihood in the Central Indian tribal belt and for autonomy in Northeast India, focus on the rights of tribes who claim to be indigenous In the Northeast the demand is to be considered the ‘original’ inhabitants of the region and, in the rest of India, it is the first inhabitants of India as a whole. Most conflicts today are around identity, central to which is indigenous status and tribal sustenance. Much resource has been alienated for ‘national development’ since independence in 1947. A national failure to recognise the importance of community-based sustenance facilitates its alienation. Intensified alienation, resulting from globalisation, causes more conflicts and greater state suppression. This article discusses the link between development and indigenous status, and implications for human rights.     

Indigenismo and the Avant‐garde: Jorge Sanjinés' Early Films and the National Project

Jorge Sanjinés' 1960s films Revolución and Ukamau challenge the class and ethnic hierarchies of Bolivian society by casting the proletarian and indigenous masses as revolutionary liberators. The new national imaginary they evoke is tightly bound to the experimental cinematic techniques they employ, since their rejection of rationalist, realist aesthetics signals a partial undermining of the linear time of the modern nation. Ukamau both recalls and resists previous Bolivian indigenismo, which sought to co‐opt the Indian into a national mestizo consciousness. Its exoticist portrayal of the Indian ultimately limits its political effectiveness, but textual and contextual analyses show subversive Indian agency leaking through.     

Resource Sovereignties in Bolivia: Re‐Conceptualising the Relationship between Indigenous Identities and the Environment during the TIPNIS Conflict

This paper examines the active re‐construction of indigenous identities within the Plurinational State of Bolivia through the case study of a resource conflict that arose with the government's announcement of its intention to build a road through a national park and indigenous territory, the Territorio Indígena y Parque Nacional Isiboro Sécure (TIPNIS; Indigenous Territory and Isiboro Sécure National Park). Ethnographic fieldwork shows that both the state and the lowland indigenous movement have fashioned essentialised understandings of an indigenous identity linked to the environment in order to legitimise competing resource sovereignty claims.     

The Missionary Politics of Hugo Chávez

Through the application of an analytical model categorized as “missionary,” this article examines the cultural and political‐religious frames that sustain the leadership of Hugo Chávez. It demonstrates that missionary politics is a forceful presence in today's Venezuela, and should be understood as a form of political religion characterized by a dynamic relationship between a charismatic leader and a moral community that is invested with a mission of salvation against conspiratorial enemies. The leader's verbal and nonverbal discourses play an essential role in the development of such a missionary mode of politics, which seeks to provide the alienated mass of underprivileged citizens with an identity and a sense of active participation in national affairs. This study argues that purely utilitarian and materialistic explanations of Chávez's leadership fail to capture these soteriological dynamics in his movement.     

Why No Mayan Party? Indigenous Movements and National Politics in Guatemala

Unlike indigenous social movements in several other Latin American countries, Mayan movements in Guatemala have not formed a viable indigenous‐based political party. Despite the prominence of the Mayan social movement and a relatively open institutional environment conducive to party formation, indigenous groups have foregone a national political party in favor of a more dispersed pattern of political mobilization at the local level. This article argues that the availability of avenues for political representation at the municipal level, through both traditional political parties and civic committees, and the effects of political repression and violence have reinforced the fragmentation and localism of indigenous social movements in Guatemala and prevented the emergence of a viable Mayan political party. The result has been a pattern of uneven political representation, with indigenous Guatemalans gaining representation in local government while national political institutions remain exclusionary.     

Showing Character: Nehru,Reputation, and the Sino-Indian Dispute, 1957–1962

Abstract

In the approach to the Sino-Indian war of 1962, the Indian government made some surprising policy choices. Most significant was Nehru’s decision to contest what was viewed by him and his officials as unimportant territory in the western sector, rejecting in the process Chou en-Lai’s 1960 “package” offer. Instead, Delhi chose to initiate in 1961 the Forward Policy, in full awareness of the severely disadvantageous position of the Indian military in the disputed border areas. Using Indian primary documents, this article makes the case that reputational considerations—particularly Nehru’s fear that any concessions to China would be viewed as weakness and provoke further aggression—help explain the puzzling aspects of India’s intransigence on the Sino-Indian territorial dispute during this period.     

Orchestrating Anti-Dispossession Politics: Caste and Movement Leadership in Rural West Bengal

ABSTRACT

This article uses the concepts of orchestration and spectacle to analyse the work of leaders of an anti-dispossession movement in rural West Bengal. It examines what being a movement leader entails and argues for the importance of connections and social relations in the production of both movement leadership and movement spectacles. By introducing a Dalit perspective on a movement that was otherwise led by the local middle-caste peasantry, the article shows how local caste and class relations have been important in defining access to positions of movement leadership; in disconnecting specific Dalit interests from the movement’s larger political agenda; and in giving rise to certain forms of internal policing of caste boundaries within the movement. The fact that the ability to cultivate and “connect” to the new political spaces opened by the anti-dispossession movement correlates strongly with historically produced caste and class inequalities calls for greater attention to the internal caste politics of anti-dispossession movements.