From the Islamic Republic to the Green Movement: Social Movements in Contemporary Iran

The Islamic Revolution of 1979, the student protests of 1999, and the Iranian Green Movement are among the most important social movements in contemporary Iran. This tumultuous history makes Iran a prime candidate for any analysis of social movements and collective action. However, a comprehensive assessment of the relationship between studies of Iranian social movements and the larger literature on collective behavior and social movements is yet to be conducted. I divide the literature on Iranian social movements between works focusing on the Islamic Revolution and those addressing movements in post‐revolutionary Iran with a focus on the Iranian Green Movement and point out the major foci of each category. Analyses of the Islamic Revolution mostly emphasize the role of grievances, political opportunities, and Shi'a ideology. Works on post‐revolutionary movements are mainly concerned with analyzing the role of political opportunities and internet and communication technologies. Overall, studies of Iranian social movements seem to be moving towards more connection with and application of mainstream theories of social movements. Nevertheless, I identify four areas with room for improvement: (a) a continuous connection to and dialogue with the mainstream literature on collective behavior and social movements; (b) an emphasis on the use of cutting‐edge analytic techniques, especially quantitative ones; (c) increasing the number of studies that address issue‐specific social movements such as the women's and LGBT rights or environmental movements; and (d) conducting more comparative studies on Iran and a variety of different societies. In addition, I suggest that the scholarship on social movements in contemporary Iran can benefit studies of social movements in general by testing and modifying theories in a sociopolitical setting that is different from where they originally focused on.     

The mediatization of leadership: grassroots digital facilitators as organic intellectuals,sociometric stars and caretakers*

ABSTRACT

Scholars of both resource mobilization theory and new social movement theory recognize leadership as integral to traditional social movements. Following global protest movements of 2011, some now characterize movements relying on social media as horizontal and leaderless. Whether due to an organizational shift to networks over bureaucracies or due to a change in values, many social movements in the present protest cycle do not designate visible leadership. Does leadership in social media activism indeed disappear or does it take on new forms? This paper undertakes an in-depth analysis of data obtained through interviews, event observations and analysis of media content related to three Canadian cases of civic mobilization of different scale, all of which strategically employed social media. The paper proposes a conceptual framework for understanding the role of these mobilizations’ organizers as organic intellectuals, sociometric stars and caretakers. By looking closely at the three cases through the lenses offered by these concepts, we identify the specific styles that characterize digitally mediatized civic leadership.     

The World Social Forum between politics and NGOs

ABSTRACT

The WSF was established as a forum that gathered movements opposing a certain political ideology, neoliberalism, but it has refrained from openly supporting a political ideology. The WSF has empowered more radical leftish movements and thus played a role in the separation of these movements from more conventional left-wing parties that have embraced neoliberal capitalism as an undefeatable reality. Right-wing politicians have capitalized on this separation by promoting a populist rejection of capitalist elites. WSF itself has profiled itself as a forum of social movements rather than a forum of socialist movements. The article analyses to what extent the hegemonic role of NGOs in the WSF is at the roots of this apolitical positioning and to what extend rightsholder movements might have benefited from a more explicit embracement of a coherent socialist political alternative rather than the diversity that WSF has fostered as one of its central principles.     

Political theater and student organizations in the 1989 Chinese movement: A multivariate analysis of Tiananmen

Social movement research has often been divided between organizational and cultural analyses of collective action. Organizationally oriented theorists have viewed indigenous organizational structure as the critical variable in the emergence of collective action. Political culture and cultural frame theorists have focused instead on the cultural frames that resonate with audiences, mobilizing them to action. But social movements cannot be the result of one or the other of these factors. An analysis of the 1989 Chinese movement illuminates the multivariate aspects of this social movement. This movement was a two-tiered movement with an organized student leadership tier and a mass audience. Enmeshed in university organizations and student networks, the student leaders relied on an organizational structure that had been emerging since the mid-1980s. This organized leadership tier employed cultural symbols and acts to mobilize mass audiences that were beyond the scope of the students' organizational linkages. The political theater of the organized student leaders was complemented by institutional changes that had been occurring over the decade of reform in China and a political opportunity that allowed wide coverage of the students' activities.     

Youth mobilisations and political generations: young activists in political change movements during and since the twentieth century

This paper uses political generations theory to examine the main youth mobilisations during and since the twentieth century: pre-1939 fascist and communist movements; the student movements of the 1960s and 70s; movements that challenged colonial and neo-colonial rulers in less developed countries and young people's involvement in the revolutions that saw the end of communism in East-Central and South-East Europe in 1989. Conclusions from this review of the past are used in considering the likely significance of subsequent outbursts of political activism among young people: the ‘colour revolutions’ and other instances of youth mobilisation in former Soviet republics and other ex-communist countries; the Arab Spring and the series of movements that have challenged neo-liberalism – Anti-Globalisation, the Indignados and the Occupy movements. The paper notes that youth mobilisations that have led to the formation of new political generations that have changed their countries' politics then transformed the countries have typically extended over several decades, that initially youthful leaders have sometimes been middle-aged or older before achieving political power and that many of their actions on achieving power have been at variance with their youthful ideals. In conclusion, it is argued that it is still too early to tell whether any of the recent youth mobilisations signal the formation of new political generations.     

Toward an integrated analysis of social movements and new religious movements research

Despite calls from researchers for intersectional studies between religion and social movements over the past few decades, scholars have not engaged in fruitful conversation about integrating the two disciplines. This article aims to facilitate such discussion by examining the topic of new religious movements (NRMs). I first review the existing literature on NRMs and discuss why NRM research has been neglected in social movement studies. Then, I explore a few research areas where both NRM studies and social movement research could intersect and benefit from a synthetic approach. Specifically, I suggest that social movement studies could advance through the examination of some relatively ignored subjects of research, such as persistent participation and disengagement, by drawing on empirical cases of NRMs. I also propose ways in which the application of social movement theories would enhance our understanding of different aspects of NRMs, such as their leadership and coalition practices. In making these arguments, I refer to one of the prominent, long-term NRMs, the Unification Church or Movement, to help illustrate my ideas.     

Social media teams as digital vanguards: the question of leadership in the management of key Facebook and Twitter accounts of Occupy Wall Street,Indignados and UK Uncut

Recent protest movements such as Occupy Wall Street in the US, the indignados/15M movement in Spain, and UK Uncut have witnessed the rise of social media teams, small activist groups responsible for managing high-visibility and collective activist social media accounts. Going against dominant assertions about the leaderless character of contemporary digital movements, the article conceptualises social media teams as ‘digital vanguards’, collective and informal leadership structures that perform a role of direction of collective action through the use of digital communication. Various aspects of the internal functioning of vanguards are discussed: (a) their formation and composition; (b) processes of internal coordination; (c) struggles over the control of social media accounts. The article reveals the profound contradiction between the leadership role exercised by social media teams and the adherence of digital activists to techno-libertarian values of openness, horizontality, and leaderlessness. The espousal of these principles has run against the persistence of power and leadership dynamics leading to bitter conflicts within these teams that have hastened the decline of the movements they served. These problems call for a new conceptual framework to better render the nature of leadership in digital movements and for new political practices to better regulate the management of social media assets.     

Movements post-hegemony: how contemporary collective action transforms hegemonic politics

‘Post-hegemony’ is a critical notion introduced by theorists who take issue with the modern politics of hierarchical organization, representation, unification, the state and ideology: the politics of ‘hegemony’ according to A. Gramsci and E. Laclau. Post-hegemonic thinkers tend to celebrate, by contrast, contemporary social movements which appear to be horizontal, leaderless, participatory, diverse, networked and opposed to the state, global capitalism and ideological closures. Critical responses to the ‘post-hegemonic’ thesis object that contemporary democratic resistances do not attain, in effect, a full rupture with hegemony or they should not attain it. The paper offers, first, an illuminating, up-to-date map of the different positions in the debate over post-hegemony. It seeks to demonstrate, then, that diverse figures of contemporary activism are indeed post-hegemonic not as this has been understood in most post-hegemonic accounts till now, but in the sense of the ‘post-’ which implies an impure, ongoing development: a time and a space in-between. The second half of the paper is devoted, thus, to recasting and reformulating the conception of post-hegemony, tracing it out in the values, the practices and the logics which inform recent democratic movements, as these craft new modes of unification, leadership and representation beyond the hegemonic mould.     

Gender and post-conflict civil society

Abstract

Women have historically participated in revolutionary/liberation movements. A consensus among scholars working in the field suggests that once the broader aims of the movement have been achieved, women's public role and the concern for gender differentiated interests diminish in the post-conflict society. The aim of this study is to apply this hypothesis using the case study of Eritrea. Eritrea offers an opportunity to study a modern, successful revolutionary movement that relied heavily upon women's contributions both as support personnel and as front-line soldiers. Preliminary evidence suggests that Eritrea is following the pattern of many other post-conflict societies. Several questions are addressed here: Does the hypothesis which suggests women's participation is welcomed during a revolutionary struggle, but discouraged in post-conflict society, hold true in the Eritrean case? What role did women play in Eritrean independence and what role do they currently play? Have the reforms enacted by the Eritrean People's Liberation Front (EPLF) carried forward under the People's Front for Democracy and Justice (PFDJ)? What role does women's inclusion play in creating a viable civil society? How has the generational aspect of women's military service affected society's overall perception of women?     

Clothing and social movements: Tibet and the politics of dress

The ‘cultural turn’ in social movement studies has brought a renewed outlook on new social movements and lifestyle movements. In this development on the symbolic challenge of contemporary movements, research has expanded to both music and art. However, little is known about the role of clothing in movements and how activists use it for social change. In making the case for a greater consideration of clothing’s tactical use in identity work, this paper explores the case of the Tibetan Lhakar movement. I argue that for Lhakar activists, clothing is the materialization of the political consciousness of the movement and symbolically acts as a mechanism of communication in shaping its political goals. By using social media to observe individualized collective actions of wearing Tibetan clothing, the paper demonstrates how activists frame and create new political opportunity structures for civic participation in a one party state that controls all speech and movement.     

Ideology, culture, and ambiguity: The revolutionary process in Iran

Conclusion To varying degrees, polysemous appeals are a feature of nearly all political coalitions and negotiations. But they are especially important in revolutions in which mass protests accompany a sudden collapse and elimination of the old regime state. In such a situation, it is not the case that a few coalition planks are ambiguous in an otherwise institution-alized political structure; instead, even the main outlines of how politics will operate in a new regime is undetermined. Given the chaos and uncertainty, revolutionary unity necessarily focusses upon rejection of the regime itself, and revolutionaries appeal to widely familiar cultural images (as in the appeal to Islam) whose durability within the society has depended on a degree of flexibility in interpretation and application. There is neither time nor reason for the opposition coalition to settle upon a detailed post-revolutionary program.Ambiguous (i.e., polysemous) ideology is an essential component of revolutionary unity and sets the stage for the struggle over the meaning of the revolution, after the fall of the old regime. Different factions struggle over the particular meaning of the images and concepts that had united the revolutionary coalition as a whole. However, this ambiguity makes quite probable an outcome in which revolutions eat their children; the initial revolutionary unity cannot possibly survive, as the construction of a new revolutionary state will necessarily reject some interpretations of the meaning of ambiguous revolutionary ideology.Particularly astute revolutionary leaders - Khomeini or Lenin, for instance - can take advantage of such a situation to create a new revolutionary state in their own image, before many of their potential adversaries fully understand what is happening or how most effectively to resist. In such a case, there often is no obvious, specific program that could truly represent the coalition as a whole, or even a majority of it. The faction that defines the ideology of the revolution by taking control of revolutionary state formation and suppressing alternatives may forever remain a minority. To take one illustration, while both the Bolsheviks and the Islamic Republican Party redefined political discourse, in both cases voting patterns suggested their minority status even after the seizure of power. The Bolsheviks, outpolled by the Socialist Revolutionaries, remained a minority in the voting for the Constituent Assembly after the October Revolution, and thus disbanded the assembly. As the Islamic Republic was institutionalized as a theocracy, voting participation steadily declined. There remains broad opposition to the clerical regime among many initial supporters of the revolution.Nevertheless, while revolutions are situations in which ambiguity is likely to be especially significant, there are different kinds of revolutions; ambiguity will matter more or less depending on exactly how the revolutionary crisis emerges and plays itself out. (Thus the following discussion is partly a response to Skocpol's call for a closer examination of the different revolutionary circumstances that allow ideology to have different kinds of effects.)In some revolutions (though the exception more than the rule) unifying revolutionary ideology will be more specific than the connotative images and concepts that unified the Iranian opposition to the Shah. This is especially likely when there is a revolutionary group poised to implement a program (after the fall of the old regime) because it has a history as an organized, clearly dominant opposition, with an identifiable program and a mass following. This fact may explain why Poland, benefitting from the earlier establishment of Solidarity, at least initially seemed more directed than some of its neighbors in establishing a new political and social order after the collapse of communist states in 1988–1989.Solidarity, then, is an example of the fact that the more time there is for the identity and intentions of a revolutionary group to become known, the less likely that such a group can hide behind an ambiguous program. Protracted civil war is another context that will generally clarify the ideologies of the adversaries, though those adversaries may have initially been united by an ambiguous ideology. And the context of civil war will place great pressure on all organized political groups to choose one side or another.However, sudden revolutionary crises may involve some political floundering for some time, in cases where there is not a long-standing, organized opposition and there do not emerge leaders with a coherent revolutionary vision and the strategic skill to take advantage of the ambiguous ideology and uncertain outcome of revolutionary situations. In the absence of leaders willing or able to negotiate through such unknown terrain, to construct a new state on the basis of a new program - without turning allies into adversaries too quickly - the ultimate meaning of the revolution may be contested for some time. In the case of Madero's anti-reelection revolution in Mexico, for example, mass mobilization and sudden victory over the Diaz regime was followed by the absence of any coherent program, and a subsequent slide into chaos and civil war. A different version of this scenario may be developing in much of Eastern Europe today. Clearly the nations of Eastern Europe experienced sudden state collapse precipitated by mass mobilization. Participants experienced the ectasy and unity of opposition to, and sudden success against, the old regime. But it quickly became unclear what was to be done next. In some cases, there was an apparent commitment to a free-market ideology, but there was little commitment to the details and difficulties that a free-market program would actually entail. While free-market advocates initially appeared dynamic and exciting, their ultimate success may prove superficial. In other cases, as in the former Czechoslovakia, there seemed to be less a post-revolutionary program than an uncertain pattern of continued dismantling of the past, with no obvious replacement offered to guide the future.In such cases, where dominant factions do not commit themselves to a coherent program, Goldstone's explanation of the rise of nationalism may be quite relevant. He argues that nationalism becomes the rallying cry, to a large extent, because revolutionary leaders are unable to deliver on initial promises about economic rejuvenation. Nationalism has of course been one of the primary ideological developments in Eastern Europe in the 1990s. Goldstone's schema also helps explain revolutions in which no faction attempts, or is able, to implement a coherent program soon after the fall of the old regime. For example, in cases where the initial crisis weakens but does not eliminate the old regime state, and elites and masses do not both emphasize total elimination of a hated regime, the revolutionary crisis can initiate a protracted process of increasing revolutionary mobilization best explained by Goldstone's approach. Such would be the case in the French Revolution, for example, where none of the main revolutionary players initially advocated what ultimately became the program of the revolution. Still, even in such cases, ambiguous propositions can be a powerful aspect of unifying ideology: Goldstone notes that, in the heady early days of the French Revolution, the will of the people was the one principle that all accepted for the resolution of conflicts.... One could add to Goldstone's observation that this unifying principle was a very ambiguous one.There are additional factors that may be relevant to the role of ambiguity in revolutionary process and ideology, and whose significance is worthy of further inquiry. For example, it seems likely that some significant degree of shared cultural or political identity is necessary for an ambiguous ideology to serve as a point of unity at all. Thus, while ethnic divisions in Iran were certainly significant in the revolution, the main revolutionary proponents thought of themselves fundamentally as Iranians and, usually, as Shiites. However, to unite ideologically all the societies of the former Soviet Union, after the August 1991 failed coup, would have required such extensive ambiguity as to be unworkable. While the images and concepts that unite a diverse revolutionary coalition can be quite general in nature and subject to diverse interpretations, they do have to be shared and strongly felt.The Iranian Revolution demonstrated how significant shared but unspecified revolutionary ideology can be; and Ayatollah Khomeini and the clerical radicals demonstrated what new ideological directions a revolution can take as a result of the perilous and uncertain struggle to define the new regime of meaning that is a crucial aspect of revolutionary states.     

Strategic innovation in US anti-sweatshop movement

In this paper, I analyze the ways in which the US anti-sweatshop movement – particularly United Students Against Sweatshops and the Worker Rights Consortium (WRC) – has engaged in a process of strategic innovation in the face of new challenges. While scholars of social movements have studied the outcome of this process – strategy – there has been less attention to the process of how movements develop strategy – strategizing. This involves a dialectic between experience, consolidated in the form of strategic models, and ideology, that is the values, social theory, and norms of the movement. When the movement encountered new obstacles, they engaged in strategic innovation through a process of democratic deliberation where they reflected on their past experiences. During this phase, the anti-sweatshop movement drew on their ideology of worker empowerment to help them decide what goals they wanted to achieve and to make sense of how their social environment was creating obstacles for them. Their ideology served as an interpretive-analytic lens through which they reflected on and learned from their past experiences. In this paper, I focus on two periods of innovation in the anti-sweatshop movement: first, the development of the WRC as an independent monitor of apparel companies and second the development of the Designated Suppliers Program as a new means of disciplining them to respect workers’ rights.     

Ideological Primary Groups in Contemporary Cultural Movements

Abstract

This paper argues that “post-modern” societies generate movements for cultural change in models “of” and “for” identity and consciousness, rather than traditional kinds of social movements aiming at structural changes in institutional arrangements. The distinctive and crucial unit in comtemporary cultural movements is what we have termed the “ideological group.” These groups are similar to the “ideological informal groups” which recruited members of traditional social movements on the basis of personal contacts and confidence, and which rested on shared “inner convictions.” Like other, earlier, ideological groups, they focus on the construction and legitimation of a shared symbolic interpretation, and ideology of a dissatisfying reality as well as their own personal and collective identity in relation to it. However, contemporary movement groups have been influenced considerably by the sensitivity training-encounter-group dynamics techniques associated with the intensive group movement. The result is a new interest in artificial primary relations among sociologically homogeneous peers for joining socio-cultural analyses with psychological interpretations of common personal experiences. The processes generated in these ideological primary groups lead to the collective construction of new or modified ideological interpretations of reality which contain different, more satisfying, models “of” and “for” personal and group identity, and “consciousness.”     

Agriculture,communities, and new social movements: East European ruralities in the process of restructuring

This paper examines the usefulness of the new social movements (NSMs) paradigm in the changing context of East European post-communist societies and their agricultural systems and rural communities. Starting with statements formulated in Western sociology in the context of Western democratic societies about NSMs as a protest against modernity, the paper analyses the role of such movements in the still modernizing Eastern European reality. The first part of the paper briefly examines some basic elements of the NSMs paradigm in European and American social science. The goal of this section is not only to identify the basic characteristics of NSMs, but also to identify the typical frames used by them. The second part of the paper focuses on the presence of NSMs in the communist era. Drawing on the idea of NSMs as indicators of a ‘post-materialist shift’ as well as of ‘anti-establishment’ and ‘pro-participatory democracy’, the paper examines the frames of democratic opposition in Eastern Europe before 1989. The final part of the paper considers several selected examples from Poland, Hungary, and the Czech Republic to explore the role of NSMs in the process of shaping new ruralities during the post-communist transformation.     

Organizational theory in political sociology

Organizational theory and research has been enormously generative for political sociologists, if not always as fully centered as it might be, relative to broader notions of political power, economic resources, culture, and their interplay. This review both calls attention to the ways that organizational theory continues to inform political sociology and sets an agenda for how this interchange can be productively extended in various ways in scholarship on states, political parties, advocacy organizations, and business influences in politics. I highlight the genealogy of the new institutionalism and its variants (World Polity and institutional logics), population ecology (and the growing interest in both categories and audiences, alongside studies of the “ecology of ideology”), and research that follows in the broad tradition of resource dependence theory (and the link to more management-oriented approaches such as “non-market strategy” and stakeholder theories of organizational political activities). I also emphasize how novel theories of social movements and fields have offered innovative insights that incorporate organizational and political processes. I conclude by elaborating an agenda for how political sociologists can go further in maintaining and extending their highly productive and rewarding engagements with organizational theory.     

中国大学生领导力教育的战略思考

始于20世纪七八十年代的国外大学生领导力教育，于前几年开始影响中国。由于缺乏社会共识和理论研究，国内大学生领导力教育在实践中缺少整体规划和系统设计．故进展较缓慢。本文强调必须从大学使命、提高大学人才培养质量和中国未来领导人才资源的前瞻性开发的战略高度认识大学生领导力教育的重大意义，并通过对大学生领导力教育的对象范围、基本原则与特点、大学生领导力教育与学校其他教育工作的关系以及实施大学生领导力教育的内容、途径与方法等基本问题的论述，对中国大学生领导力教育问题作了较全面的战略性分析，旨在引起各方的重视和关注，力图在理论和实践上推进中国大学生领导力教育的发展。     

Capitalism as a social movement: the corporate and neoliberal reconstructions of the American political economy in the twentieth century

This paper examines the ways in which social movements based among leading capitalists have remade the US political economy. In the first part we examine the period from the late 1880s through the 1920s, sketching the emergence of a hegemonic movement that accomplished the re-embedding of capitalist social relations during the corporate reconstruction of American capitalism. In the second, we examine the disembedding of capitalist relations during the contemporary neoliberal era. The paper makes three major arguments. First, capitalists not just subaltern groups resort to collective action outside of institutional channels of authority and power. Second, during organic crises the movements of capitalists will join with movements of subaltern groups to create hegemonic projects, whose disparate supporters are articulated by discourses. Third, the concept of ‘social movement’ itself should be understood as a constituent part of a larger social formation and not sealed off from features of capitalism and the state. Indeed, hegemonic social movements have reconstructed the larger landscape that social movement theory normally takes for granted as a background. In applying this approach to the contested topic of neoliberalism, we argue that it was not primarily a class-based coup, a policy, ideology, or culture shift but a discourse that united elements of the left and the right as well as a ‘historic bloc’ with homes in both major parties. During both periods subaltern groups played an important role in the hegemonic movements that created corporate capitalism and later neoliberalism.     

Challenging Ethno-National Division: New Social Movements in Belfast

Literature on social movements in societies undergoing violent ethno-national conflict between two ‘warring factions’ has typically concentrated on civil rights, ethnic revivalists, peace and women's groups. This paper concentrates on two loose groupings – lesbian, bisexual, gay and transgender, and ‘ban-the-bomb’ – that have been ignored. I argue that in the context of a ‘divided city’ like Belfast, the capital of Northern Ireland, these collective actors can be analysed as New Social Movements. Specifically, I look at how these new social movements have sought to experiment with forms of intercultural dialogue, expressive pluralistic communities which embrace unity through diversity and cosmopolitan, global identities which challenges the competitive, monolithic and divisive nationalisms which contribute to the sedimentation of violence and segregation of Irish Nationalists and British Unionists in the city.     

Piety over Protest: Cognitive Liberation and Deflected Collective Action in Central India

Cognitive liberation is often treated in the social movements literature as a mediating factor through which political opportunities and mobilizing structures generate protest. This paper unpacks multiple dimensions of cognitive liberation and finds that they may operate in tension with one another. Building on scholarship that focuses on subjective factors in social movements, the paper examines the case of the Korku, an oppressed indigenous community in central India, who choose not to protest despite the presence of several dimensions of cognitive liberation. Rather than engage in collective political action, the Korku’s grievances are deflected toward depoliticized religious goals. The Korku seek communal improvement through Hindu piety in a context of the Hindutva cultural-nationalist ideology, rather than protest against the encroachment of this ideology on their community.     

French Yellow Vests (Gilets Jaunes): Similarities and Differences With Occupy Movements

The Yellow Vests movement in France was the most widespread and violent protest movement France has seen since 1968. This research highlights the resemblances and dissimilarities between the Yellow Vests and other Occupy movements. We find similarities in movement origins around suddenly revealed economic issues and relative deprivation. We also find that the Yellow Vests resemble other Occupy movements in terms of a combined strategy of a diffused and countrywide occupation of public spaces alongside weekly mass protest, and a lack of central organization and rejection of leadership. The Yellow Vests, however, differ from other Occupy movements in the extreme violence of the weekly demonstrations. Despite its rejection by the media, violence did not affect widespread public approval. In addition, the Yellow Vests achieved most movement objectives in spite of the lack of effective leadership with whom politicians could negotiate.