Search results

In the following, the region of Southeast Asia will be introduced by offering an overview of the recent developments regarding demographic transition, socioeconomic change, social inequality and the diversification of migration patterns. We will sketch out, how young people fare in the face of these conditions, especially with regard to their own or their families' mobilities. Finally, the four contributions of this section, each reflecting a specific context of Southeast Asia's transnational societies and the related intergenerational dynamics, will be introduced.

Since the introduction of product certification in the 1980s, fair trade has grown apart from its social justice roots and the focus has steadily shifted away from calls for institutional market reform, corporate accountability, and fair prices, and toward a celebratory embrace of poverty alleviation and income growth through market integration and business partnerships. This paper examines fair trade's narratives of poverty and partnerships, focusing on the brand communication strategies employed by influential fair trade organizations and businesses. These are compared with how fair trade coffee producers in southern Mexico understand and practice partnership, demonstrating some of the ways in which the latter resist narrative framings which position them as entrepreneurial businesspeople first and cooperativistas second. The business partnerships between coffee buyers and producers are highly asymmetrical, and the partnerships that matter most for the Oaxacan coffee farmers are not with global businesses and certifiers, but instead with each other and their producer organizations. These relationships did not originate with fair trade, although, they are, in part, sustained by this system which supports democratically organized producer groups, the sharing of technical and market information, and communal management of the fair trade premium. In contrast to the organizations that certify and market their products, the paper demonstrates how farmers regard their precarious economic circumstances as an issue of social justice to be addressed through increased state support rather than market empowerment. The analytical juxtaposition of farmers' attitudes with fair trade organizational priorities contributes to the expanding literature examining how fair trade policies are experienced on the ground.

Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.