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.     

Urban political machines and student politics in “middle” Bangladesh: violent party labor in Rajshahi city

In response to the mostly Dhaka-centered research on student politics in Bangladesh, this article aims to understand political competition, the role of patronage networks, political organizations, violence, and student organizations in the provincial city of Rajshahi. The article explores how student politics in Bangladesh shapes (and is shaped by) the political dynamics in “middle Bangladesh.” Student groups in Bangladesh are closely affiliated to political parties and serve as their most important source for mobilization in a party-political regime commonly referred to as a “partyarchy.” Campus politics is deeply integrated into the urban party-political machine in Rajshahi. Controlling Rajshahi University (RU) provides a steady flow of party workers for the local party machine. Thus, the RU campus is a space for organizing political (and violent) labor as well as an important source of revenue for and the distribution of benefits by local party bosses. The urban party machine, however, is not mechanically held together merely by the dispensation of inducements – instead, it is more chaotic and contingent on a form of strategic ambiguity that disguises the structuring effects of patronage power that keeps members motivated and engaged.     

Was können Soziologen von Moral verstehen?

The paper deals with the role of morality within society, pointing out the relevance of empirical research on morals for sociological theory. According to Durkheim the moral sense concerns the relation between individuals and society. The observable formats of it are “moral reasoning” (in the sense of developmental psychology), which occurs on the mental level, and “moral communication” (in the sense of conversation analysis), emerging on the social level. Regarding the relation between moral competences and social contexts, an affinity can be found between the competences concerning “rule-consciousness”, “taking the perspective of the other” and “societal attitude” on the one hand and the communicative types of “scandal”, “conflict” and “social field” on the other hand.     

Ist Durkheims Religionsverständnis mit dem Glauben vereinbar?

Does Emile Durkheim’s sociology of religion pose a challenge to the faithful? Durkheim said no in debate with contemporary non-believers and believers, portraying religion not as mere illusion but as consisting in moral forces that command, comfort and strengthen the faithful, forces generated and regenerated within them by the collective effervescence of rituals. Thus empowered, the faithful imagine in symbolic form “the society of which they are members and the obscure yet intimate relations they have with it”. Durkheim’s answer is shown to have three components: a critique of naturist and animist “error theories” of religion; a method of “deep interpretation”, uncovering the reality beneath the symbolism; and an explanation of why the meaning of religion thus interpreted should have been for so long unacknowledged by the faithful. It is argued that, in principle, they can, on certain assumptions, accommodate his sociology of religion. But this, in turn, makes key assumptions and claims that have been seriously questioned: notably, that “religion” names a unified phenomenon and that Durkheim’s definition captures it. Recent revised “Durkheimian” accounts of religious thought and practice are considered, accounts that abandon these assumptions and also his “social realism”, while seeking to preserve his insights. It is argued that these too need not directly challenge religious belief in the way that the cognitive science of religion does.     

MORE THAN MEETS THE EYE: THE NARRATIVES OF SECULARISM AND ISLAM IN BANGLADESH

This paper challenges the popular perception that Bangladesh has become the latest battleground between secularism and Islam and problematizes the simplified understanding and the binarization of religion and secularism in Bangladesh. It argues that extant discussions on the one hand overlooks the historical background of the interactions of religion and while on the other hand, it ignores the extant multiplicity of both Islamic practices and the understanding of secularism. The author calls for a nuanced understanding of the complex historical and contemporaneous developments regarding relationships between religion and politics.     

STILL PLAYING WITH FIRE

This coauthored article is part of Sangtin Kisaan Mazdoor Sangathan's (SKMS) efforts to participate in the coproduction of dialogical/dialectical relationships between theory and practice, the lettered and the unlettered, academia and activism, and the fields inhabited by members of SKMS, nongovernmental organizations (NGOs), and academic scholars.We narrate two intertwined tales based on dialogues among four members of SKMS in the context of producing the first four issues of SKMS's community newspaper, Hamara Safar. The first tale focuses on the political transformation of Sangtin, an organization that was conceptualized in 1998 as an NGO for rural women's empowerment based on the mainstream donor-based model of social change. A three-year–long process of critical reflection and writing by nine women on the politics of caste, class, religion, and gender in the context of rural development and women's empowerment programs — as well as on the global politics of knowledge production — paved the way for the emergence of SKMS, an organization that today consists of over five thousand poor farmers, manual laborers, and their families, most of them dalit. SKMS believes that definitions and processes of empowerment must evolve from rural people's struggles and active participation, instead of emerging from donor institutions, NGO headquarters, university-based experts, or think tanks—and then being applied to the rural people. The second story focuses on some of the hurdles in the path of SKMS as it remains grounded in feminist principles, but refuses to work exclusively with women. Together, the two intertwined stories map the archaeology of the shift from Sangtin to SKMS and some of the larger questions pertaining to “women's issues,” “feminist politics,” and “transnational collaborations” that this shift has opened up.     

Cross-Cutting Networks and Political Participation: Lessons of the 2010 City Mayoral Elections in Taiwan

This research examines whether public political participation in Taiwan is influenced by people’s interactive relations and social environments. In contrast to the “sociodemographic factor” and “political mobilization” approaches used in previous studies of political participation, this paper’s theoretical structure is that of “cross-cutting networks.” It analyzes the influence exerted by social network “cross-pressures” on voters’ engagement in political activities and their likelihood of voting in the 2010 mayoral elections in Taipei, Kaohsiung, and Taichung cities. The study uses national survey data to test the association between cross-cutting networks and political participation. The methodology adopted includes cross-tabulation analyses, ordered logit model, and logit model. The findings reveal that people in cross-cutting networks involving greater political disagreement are less likely to participate in politics while individuals engaging in homogeneous social interactions and under low-level cross-pressure are predisposed to participate more actively in politics.     

Securitizing “spiritual-moral values” in Russia

This article examines how “spiritual-moral values” (SMV) became securitized, or defined as a matter of national security in Russia. I analyze speech acts to show how moves to securitize SMV spread from the political fringe to the center of power, and from individual sectors to the strategic level. This “moral turn” in Russian politics is not merely a superficial attempt of the elite to distract the masses and rally the conservative electorate. The securitization of SMV has wider implications: It is, in the most direct way, the regime’s way of preventing a “color revolution.” By introducing a “state of siege” to the sphere of fundamental moral values, this securitization aids the construction of a national identity that is incompatible with basic human rights. An existential threat is constructed in order to justify extraordinary measures and establish a new social contract in which modernization is sacrificed at the altar of security.     

孟加拉国泰戈尔研究的历史与现实意义

亚洲第一位诺贝尔文学奖得主罗宾德拉纳特?泰戈尔(Rabindranath Tagore,1861～1941年)是世界级文学天才和思想巨匠.一百多年来,泰戈尔的作品在世界各地一再被翻译出版,关于他的研究成果也层出不穷.世界的泰戈尔研究成果中最丰富、最全面、最深入的当属泰戈尔的母语地区——孟加拉语地区的泰戈尔研究.从东孟加拉到东巴基斯坦再到独立后的孟加拉国,泰戈尔的研究也由于政治、文化、宗教等原因经历了很多的跌宕起伏.泰戈尔曾被认为是"印度文化的继承者"而被巴基斯坦禁止.印巴分治十几年间,泰戈尔研究主要都局限在"少数开明的文学家和数量庞大的宗派主义者"之间的"泰戈尔论争"中.1961年围绕泰戈尔的百年诞辰,东巴基斯坦的整个文化阶层和政府对立.泰戈尔也逐渐成为孟加拉文化的旗帜,激励了东巴基斯坦孟加拉人的语言和文化政治运动,成为激励孟加拉国独立的精神源泉.孟加拉国独立后,关于泰戈尔的相关性的争议又起,开始了对泰戈尔重新发现和研究的过程.梳理孟加拉国的泰戈尔接受史对于我国的泰戈尔研究,对于加强中孟、中印文化交流与互鉴,构建"亚洲命运共同体"具有重要的意义.     

“The Chinese Dream” and Chinese Foreign and Security Policies—Rosy Rhetoric versus Harsh Realities

The “China Dream” announced by Chinese President Xi Jinping’ in 2012 paints a very rosy picture of China under his seemingly undisputed leadership: China's economic and political rise will be beneficial to China and indeed the international community putting Beijing on top of the list of “peace-loving” countries. Reality, however, as it turned out over the last four years, is distinctively different as a number of countries in China's neighborhood and beyond can surely confirm. Indeed, Beijing unilaterally claiming and building civilian and military facilities on disputed islands in the South China Sea are arguably the very opposite of a peaceful contribution to world politics and security facilitated by the rhetorical hype of Xi's “Chinese Dream.” While outside observers can be excused for concluding that the “Chinese Dream” mantra is directed at the Chinese domestic audience to distract from the very many economic, environment and social problems within China, the consequences of Beijing's “dreaming” of re-gaining its former undisputed “Middle Kingdom” status in Asia are very much felt abroad. This, it is argued, could be the time when “dreams” turn into “nightmares” for those at the receiving end of Beijing's dream.     

Dreams of a Secular Republic: Elite Alienation in Post-Zia Pakistan

Since the onset of the “war on terror,” an apparently irreconcilable “secular-religious” divide has come to the fore in Pakistani society with ostensibly deep historical roots. In this article the “divide” is critically interrogated through an historical-sociological analysis, including detailed interviews with a small sample of both “secularists” and leftists who do not subscribe to the “secular-religious” binary. The article emphasises that substantive social changes have taken place over the past four decades, coeval with the erosion of a relatively insular structure of power dominated by the secular, Westernised successors to the British. The concomitant rise of a “nativised” middle class has both been cause and consequence of the old elite’s steady retreat into its private ghettoes. The latter’s growing alienation from wider society – including the realm of formal politics – has been accompanied by growing alarmism about the increasingly illiberal and hyper-religious character of the mass of the population. Elite alienation has intensified since 2001, making the “secular-religious” divide a self-fulfilling prophecy. Notwithstanding its protestations, however, the elite remains the major beneficiary of the prevailing structure of power, and a meaningful transformative politics – both secular and responsive to the material deprivations of ordinary people – remains conspicuously absent.     

Latvia, 1918–1920: A Civil War?

The post–World War I conflict that took place in Latvia between 1918 and 1920 was variously described as “struggle for freedom,” “war for liberty,” “independence war,” “civil war,” and so on. This article reviews the various concepts by discussing alternatives of statehood in Latvia. Its primary objective is to provide more evidence to the argument that the postwar conflict that took place in Latvia between 1918 and 1920 may be considered “a civil war.” By focusing on the Red and White terror campaigns, the author suggests that terror is one of the most overlooked aspects of the conflict that provides significant evidence for the perspective of “civil war.” He claims that the war was not “a class struggle,” as argued by Soviet historians, and calls for alternative explanations that would include the discussion of moral crisis, ideological conflict, ethnic and social hatred, clash of values, and the explosion of terror in Latvia.     

International Intervention and the People's Will: The Demoralization of Democracy in Cambodia

This article examines the deterioration in relations between two Cambodian opposition parties and the “international community” from whom they sought support during the 1998 Cambodian elections. It is suggested that the manipulation, by influential political actors, of internationally promoted political concepts such as “democracy,” “sovereignty,” and “the people's will” is problematic for mutual understanding between international and local political actors. In Cambodia in 1998, liberal views of the “people's will” as an amoral and neutral construct facilitating the delegation of authority were awkwardly but influentially conflated, by the election campaigning of the two parties, with a view of the “people's will” as a moral imperative to liberate the nation from alleged “traitors.” This caused widespread adherence, among the parties' followers, to views of the 1998 elections that were non-liberal and antidemocratic in a number of respects. When sharp differences in understandings of the political situation emerged between local and international actors, following the electoral defeat of those opposition party leaders, the fragile nature of a purported “partnership” between a self-appointed “international community” and the Cambodian people was exposed.     

Filling the Moral Void: The Christian Right in Singapore

In March 2009 a group of Anglican Pentecostal women took over the Association of Women for Action and Research, a secular women's rights group in Singapore. This sparked an intense month-long public debate over a variety of issues which included the increasing aggression of the “Christian Right,” the secular nature of public space in Singapore, sex education and tolerance for gay communities, culminating in state intervention. While conventional sociological studies have suggested a variety of explanations for the growing presence of Pentecostal Christians in the public sphere, such as religious stratification or their links to party politics, few have examined it within the framework of nation-building. This paper seeks to understand the recent emergence of the “Christian Right” and its exposition on various moral issues within a historical context – a context from which the People's Action Party government successfully arose, in part, due to its self-construction as a moral state, and argues that the post-industrial challenges of globalisation have forced the government to be less morally conservative, resulting in a perceived moral vacuum which certain segments of Pentecostal Christians have felt compelled to fill.     

Unpacking Thailand's southern conflict: The poverty of structural explanations

Despite its importance and timeliness Peter Gowan's article “Triumphing toward International Disaster” falls short insofar as it fails to locate “American Grand Strategy” in the context of the global social relations of the capitalist order; particularly problematic is the way that he takes for granted the constitution of “global politics” as a system of nation-states. In our response we try to draw out some of the inconsistencies in Gowan's analysis by engaging the state-centeredness of his argument and discussing some of the implications of this for critical engagement with the changing world order and the current global crisis.     

From tragedy to comedy: Political reform in Thailand

Thailand's democracy has been profoundly influenced by mass struggle and tragic bloodshed. The political freedom now exercised by Thai citizens ia a direct result of continuous mass struggle against dictatorship, the high points of which were the 14th October 1973 and the May 1992 popular uprisings. Yet, at the same time, this freedom has also had its limits defined by the brutal crushing of Thailand's socialist movement on the 6th October 1976. This has meant that the present day parliamentary system is devoid of any element of class politics. It is this, more than anything else, which is responsible for the corruption and vote-buying in the electoral system. Recent attempts at political reform, culminating in the drafting of the 1997 Constitution, results from the work of a coalition between two separate and conflicting class factions in Thai society. On the one hand, “the People's Organisations” (N.G.O.s, campaigns for democracy, peasant and labour groups) demanded more rights and participation in decision-making. On the other hand, “the modernist liberal wing of the ruling elite” wished to see more efficient and stable government. The contradictions between these two political currents can be seen throughout the reform process and in Thai politics today. Attempts to cleanse Thai politics using a reformed Constitution, new election laws and newly established “independent bodies,” such as the Election Commission and Constitutional Court, are unlikely to succeed, since they fail to address the real basis of money politics in Thailand and rely on a narrow structuralist approach. A more realistic route to political reform would rely on the mobilisation of social groups on a class basis. Only when such groups organise to push for more social equality and justice inside and outside the confines of the present structures can there be true progress.     

Trains,Plains and Automobiles: New South Wales Political Debates (1985) and the Invention of Western Sydney

There has recently been conjecture as to the decline of the major political traditions and the rise of a more fragmented politics in Australian cities. This paper uses a “slice history” approach to explore the evolving concept of “the West” in Sydney, New South Wales, its place in public debate, and the interplay between centre and periphery during the single “axial” year of 1985. New South Wales Legislative Assembly debates are tabulated, analysed and discussed in the context of larger government programs and public debates. The paper concludes that the concept of “The West”, while of vital political importance in both state and Federal politics, is an elusive term which has been used in unreflective, and often self‐defeating, ways by those tasked with providing the region with services.     

The question of “the black lesbian”: monstrous,ideal and fictitious postapartheid citizen

This paper calls attention to how “the black lesbian”—as a figure and an idea—is emerging as a model of the ideal postapartheid citizen. I argue that this figure is both instituted and undermined at the point at which the nation becomes vexed by its own limits. Within this symbolic politics, “the black lesbian” is staged as a traumatized victim. To track how black lesbians have become enmeshed in debates about defining citizenship, I revisit the rape trial that was initiated when the pseudonymous “Khwezi” made a rape complaint against Jacob Zuma. I examine how “Khwezi” and Zuma came to represent competing ideas about citizenship. Drawing on Berlant’s analysis of the crucial role that “official sexual underclasses” play in the production of “national symbolic and political coherence,” I argue that the trial evidences how “the black lesbian,” a simultaneously abjected and idealized figure, is produced and mobilized as a political resource in South Africa’s citizenship politics.     

The Terminal Crisis of the “Participatory Government” and the Election of Lee Myung Bak

This paper examines the election of Lee Myung Bak through the terminal crisis of the Roh Moo Hyun government that preceded it. I start with an analysis of the election of Lee Myung Bak and the electoral strategies of the liberal-progressive bloc in the December 2007 election and then move on to detail how these strategies shed light on tensions within Korean progressive politics since the transition to democracy in 1987. These tensions inform what I shall call the “terminal crisis” of Roh's “participatory government.” I argue that this crisis involves a problem of articulation within progressive politics between a politics of reunification and one grounded in egalitarian economic reform, including the lack of an alternative to the different forms of neo-liberalism embraced by both the Roh government and the conservative government of Lee Myung Bak. My hope is that thorough examination of these tensions that have informed the liberal-progressive bloc during the long decade since 1987 can spur reflection on the role of social movements in Korean democratisation and the dilemmas they face in crafting strategies for political and economic reform.     

Resisting Removal: The Impact of Community Mobilization in Rio de Janeiro

The experiences of communities in Rio de Janeiro under threat of removal through gentrification or mega‐event construction present an opportunity to review the process and impact of urban community mobilization. This article assesses the determinants of community strategies, the challenges to implementation, and the impact of mobilization on outcomes for such communities. It reviews the case of Vila Autódromo, detailing the dynamic influence of both rational expectations and the “right to the city” ideology in developing resistance strategies and providing evidence to confirm the importance of social capital and civic capacity for community efficacy. The analysis updates theorizing beyond the politics of clientelism and contributes to understanding how the urban regime approach may apply to the Latin American context, while demonstrating the continued relevance of the political opportunity structure for determining policy outcomes.