The Justice and Development Party in Moroccan Local Politics
This article analyzes the performance of the Islamist Justice and Development Party (PJD) in Moroccan local politics from 2003 to 2009, using a variety of data sources including interviews, municipal budgets, and audit reports. We find that the PJD’s campaign and candidates were significantly different from Moroccan political norms. The outcomes of audits and budget patterns show governance in towns where the PJD was elected differed only in those where the party had high electoral support in 2003, allowing it to govern with a small coalition.
L'islamisme turc à l'épreuve du pouvoir municipal.
C’est sur un discours de rupture que les islamistes ont conquis les mairies au milieu des annees 1990, en s’elevant contre un « systeme » decrit comme injuste et corrompu, et en capitalisant sur les desillusions de l’electorat a l’egard des partis etablis. Dans quelle mesure cependant ont-ils introduit de nouvelles pratiques, une fois installes aux commandes municipales ? Si les mairies islamistes ont mis en place des changements symboliques faisant la part belle a l’islam, leurs traits oppositionnels ont vite laisse la place a la production d’espaces conservateurs et a un discours de la bonne gestion. Les mairies islamistes turques ont introduit de nouveaux modes de gouvernement, au niveau de la consultation des citoyens, de la transparence et de la probite, mais elles les ont plus souvent vantes dans leurs discours que mis en pratique, confirmant ainsi une continuite avec les equipes precedentes. Enfin, les mairies islamistes ont opere un tournant liberal ; leur alliance avec les couches populaires – leur principal soutien electoral – s’est produite a travers l’organisation de la bienfaisance a grande echelle, qui permet en outre d’integrer dans les reseaux municipaux associations, donateurs et cercles entrepreneuriaux. Cette approche par le biais des pratiques de pouvoir permet de reconsiderer la specificite islamiste, question qui ne concerne pas seulement l’AKP.
Cambodian refugee health care beliefs and practices.
Since 1975, when refugees from Vietnam, Laos, and Cambodia first began coming to the United States, many articles have been written about Southeast Asian or Indochinese refugees and health care. A careful review of the literature shows that most of these articles have one thing in common: they are written primarily about Vietnamese and do not address the unique health care beliefs and practices of Lao or Cambodian refugees.1 Although some beliefs and practices are common to most Southeast Asians, many are not. Understanding at least that differences exist, and hopefully what some specific differences are, will allow nurses and others to give better care to the various people commonly grouped together as Southeast Asians. This article will introduce readers to some Cambodian beliefs and practices related to health care. Of the principle refugee groups admitted to the U.S. since 1975, the Cambodians are presenting the greatest challenges to health care providers. Cambodians are usually poorly understood by Americans, their health status statistics are hidden among the broad category of "Asian-Pacific Islanders" or "Indochinese Refugees," and cultural and institutional barriers combine to make access to care an overwhelming problem. The end results, of course, are more problems and more expense for the Cambodians, increased stress placed on an already terribly overstressed people, and ultimately greater demands and expense placed on the health care system. One of the most common misunderstandings about Cambodians is that they (and Lao) are basically the same as the Vietnamese. "They speak the same dialect don't they?" There are some similarities, but there are also very significant differences.