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The author emphasizes the self-determination of local actors who must struggle on their own terms, and the internal dynamics of how rebellions may evolve into transformative revolutions over time. Regarding the outcomes of 2011 rebellions across the Arab world the author proposes engaging Islamists in open political contestation, within the same constitutional and democratic framework that apply to all citizens. The article focuses on the mediation of tensions in this relationship between Sharia (the normative system of Islam) and the post-colonial state through the separation of Islam and the state, while affirming and regulating the connectedness of Islam and politics. Adapted from the source document.

The war in Afghanistan, declared in 2001 by a U.S.-led coalition, has deeply changed Pakistan's regional game. Allied with Washington in the fight against the Taliban, albeit against its will, Pakistan expanded its presence on the international scene. But the fallout from the Afghan conflict has above all changed things in Pakistan itself, where an unprecedented native terrorism soon made its appearance. The all-powerful army paid the highest price. Another, and perhaps more surprising element is now in the process of reshuffling the cards in Islamabad, namely the rise of the judicial branch, which is intensifying pressure on President Zardari, accused of corruption, and Prime Minister Gilani, suspected of covering his president. Today, Pakistan is at a crossroads. The sound of marching boots was heard in Islamabad in December 2011, but then fell silent. However, even if the return of a military dictatorship is rather unlikely, a real democracy is not going to be established any time soon either. Adapted from the source document.

What accounts for the virtual absence of new Catholic parties in Latin America over the past four decades? From the late nineteenth to the mid-twentieth centuries, Catholic activists organized a variety of political parties in the region. Yet since the 1970s, despite the dramatic expansion of political opportunities in Catholic-majority countries, Catholicism has played only a marginal role in the formation of new parties. This article develops a novel interpretation of this phenomenon, arguing that changes in the structure of religious communities and church-society relations resulting from the reforms of the Second Vatican Council account for the absence of new Catholic parties. Empirically, it explores this topic through the structured, focused comparison of two periods of social and political upheaval in Venezuela.

What accounts for the virtual absence of new Catholic parties in Latin America over the past four decades? From the late nineteenth to the mid-twentieth centuries, Catholic activists organized a variety of political parties in the region. Yet since the 1970s, despite the dramatic expansion of political opportunities in Catholic-majority countries, Catholicism has played only a marginal role in the formation of new parties. This article develops a novel interpretation of this phenomenon, arguing that changes in the structure of religious communities and church-society relations resulting from the reforms of the Second Vatican Council account for the absence of new Catholic parties. Empirically, it explores this topic through the structured, focused comparison of two periods of social and political upheaval in Venezuela.

Over nearly forty years, Hip Hop has developed as a cultural and artistic phenomenon affecting youth culture around the world. For many youth, and some adults, "Hip Hop reflects the social economic, political, and cultural realities, and conditions of their lives, speaking to them in a language and manner they understand" (Alridge and Stewart 190). As a result of both its longevity and its cogent message for many youth worldwide, Hip Hop cannot be dismissed as merely a passing fad or as a youth movement that will soon run its course. Hip Hop will continue for another three or four decades, and will continue to mold and shape the mind-set, behavior, and social status of the culture. In this thesis, I intend to demonstrate that the Hip Hop Culture that surrounds the music phenomenon can and should be reached for the gospel by using the mission and vision technique of Crossover Community Church, by understanding the need to stop the ethnocentrisms by the church upon the hip hop community that will allow bridges of fellowship to be built, and therefore become indigenous to the Hip-Hop Culture while implementing Donald Larson's, "the learner, trader, storyteller model."

What accounts for the virtual absence of new Catholic parties in Latin America over the past four decades? From the late nineteenth to the mid-twentieth centuries, Catholic activists organized a variety of political parties in the region. Yet since the 1970s, despite the dramatic expansion of political opportunities in Catholic-majority countries, Catholicism has played only a marginal role in the formation of new parties. This article develops a novel interpretation of this phenomenon, arguing that changes in the structure of religious communities and church-society relations resulting from the reforms of the Second Vatican Council account for the absence of new Catholic parties. Empirically, it explores this topic through the structured, focused comparison of two periods of social and political upheaval in Venezuela.