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In: Bustan: the Middle East book review, Volume 12, Issue 1, p. 74-77
ISSN: 1878-5328
In: International affairs, Volume 91, Issue 1, p. 200-202
ISSN: 0020-5850
In: Kyklos: international review for social sciences, Volume 66, Issue 2, p. 256-274
ISSN: 1467-6435
SummaryWhy are religious parties so popular in the new and emerging democracies of the Middle East and North Africa? This paper offers an alternative to the traditional accounts that stress religiosity, the repressive nature of the previous regimes, poverty and underdevelopment, or Arab grievances against Israel. Instead, it outlines a rational choice‐based explanation, in which religious political parties are able to address the problem of credible commitment, ubiquitous in new democracies. Instead of having to rely on patronage as the only mechanism of making pre‐electoral commitments, Islamic parties are able to directly make credible promises about the supply of public goods. This is because they already have a history and a reputation, which both serve as channels of communication with the voters. Their reputation relies most importantly on a track record of providing social services in environments where governments have failed to do so. Furthermore, we argue that their religious nature makes them well equipped to overcome collective action problems.
In: Kyklos, Volume 66, Issue 2, p. 256-274
SSRN
In: Comparative studies of South Asia, Africa and the Middle East, Volume 25, Issue 2, p. 408-438
ISSN: 1548-226X
In: The Middle East journal, Volume 58, Issue 4, p. 702-703
ISSN: 0026-3141
In: Asian studies review, Volume 25, Issue 2, p. 131-151
ISSN: 1467-8403
In: The journal of Commonwealth and comparative politics, Volume 32, Issue 3, p. 394-395
ISSN: 0306-3631
In: The Ukrainian quarterly: a journal of Ukrainian and international affairs, Volume 21, p. 232-245
ISSN: 0041-6010
In: Central Asian affairs, Volume 6, Issue 2-3, p. 224-252
ISSN: 2214-2290
This article examines diverse perceptions and discourses of Islam, fundamentalism, spirituality, and culture in the contemporary Central Asian context, revealed through the study of contemporary art and its discussions about these phenomena. While many online sources and social media accounts provide a framework for different types of religiosity—cultural, pious, or fundamental—contemporary art in the region serves as a platform for critiquing religion as a whole. I use the examples of the most famous works by prominent Central Asian contemporary artists, who discuss Tengriism, Islam, and other religious practices in their works, performances, and videos. The diversity of online platforms that transfer discussions of Islam and religion to the digital forums through which third-wave artists promote their works also create space for more pluralistic views of—and discourses on—Islam.
In: Political studies review, Volume 13, Issue 3, p. 437-438
ISSN: 1478-9302