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The integration of religion and democracy in the Kuwait National Assembly (KNA) produced definitions of democracy distinct from others in the region as well as from Kuwait's own national history. The uniqueness of Kuwait's democracy in the Arabian Peninsula is primarily due to the establishment of its parliament and constitution, which make it a constitutional rather than an absolute monarchy. The development of Kuwait's democracy relied heavily on the construction of its monumental national assembly building, designed to mix symbols of democracy as understood in Western discourse (see, for instance, the columniation inspired by the Greek Pantheon) with images inspired by local elements (like the tent): this combination allows the building to produce an image of democracy and independence that resonates with local as well as international populations.

The initial plan for the development of a national assembly building in Kuwait included a mosque that would have become part of the assembly complex. The mosque building was later replaced by a prayer hall inside the KNA building, and at the same time a decision to build a state mosque in a different location within the old city of Kuwait was confirmed. The separation of the two structures can be read, at first glance, as an important symbolic action expressing the separation of the church and state; yet an in-depth analysis of the KNA's design suggests different conclusions. This chapter explores how the design of the KNA building is apparently rooted in universal laws of spirituality and religion; on a related note, the tent-inspired building reveals a reliance on ancient religious traditions and proportions.

This chapter draws upon ethnographic observation and walking interviews with private security staff to offer in-depth insight into the hyper-regulation of the city and the lived dynamics of parkour’s inconsistent inclusion and exclusion from urban space. This chapter argues that the street-level governance of urban space is largely incoherent, fractured and characterised by a myriad of conflicting spatial interests. As neoliberalism has privatised and fractured the city into a series of microspheres of spatial sovereignty, there is a lack of any notion of the common urban good; therefore, what should be allowed and prohibited from urban space. This is a manifestation of the broader trend towards post-political forms of governance. It is argued that the confusion and contradiction that surrounds what city spaces should be for actively contributed to the forms of spatial compromise developed between private security and the traceurs.

This ethnographic chapter takes the reader into the wider lifeworlds of the ethnographic participants of this study and their entrepreneurial efforts to make a living from the increasingly commodified and sportified world of lifestyle sports. It contextualises this trend within the challenges, barriers and anxieties that surround youth transitions into adulthood in late-capitalism; the increasingly blurred line between work and leisure and the rise of ‘prosumption’ and its impact upon modes of capital accumulation.

This chapter uses ethnographic data to explore the embodied aspects of parkour’s practice and how traceurs move around and navigate the city. It draws upon a blend of non-representational theory and Lacanian psychoanalysis to explain the attraction to parkour’s intensely embodied, effective and risk-taking practice. It then looks at how the traceurs exist in the interstices of hyper-regulated urban spaces and develop an alternative cartography of the city, which is generated from their situated knowledge and the temporal rhythms and flows in the city centre’s consumer economy. It is argued that this alternative cartography constitutes a spatio-bodily transgression that violates the hyper-regulated city’s command for its subjects to be passive bodies who accept the dominant cartography of the city geared towards consumption.

How can we account for patterns of mobilization undertaken by ethnic movements? What leads ethnic collectives to shift between mobilization strategies? Addressing the general lack of attention in the ethnic conflict literature to the diverse political strategies employed by ethnic minorities – particularly those in democratic and semi-democratic contexts, this chapter accounts for mobilization as developing along an institutional spectrum of ethnic contention. I argue that the internal dynamics of ethnic movements shape patterns of mobilization. Utilizing literature from new institutionalism and employing the approach advanced by the study of contentious politics, ethnic movements are theorized as developing through the interplay of three causal mechanisms, which combine to form processes of institutionalization and deinstitutionalization. The process of deinstitutionalization is explored through the case of the mobilization of the Palestinian citizens of Israel, tracing the development of the three causal mechanisms and their influence on the collective’s mobilization pattern. The chapter concludes by considering the range of movements that can be explored along the institutional spectrum.