友党不友:1947年国民政府改组之政党杯葛

1946年底国民党召开"制宪国大"后,不顾中共与民盟的抵制,于1947年拉拢民社党与青年党两"友党"进行政府改组,组成多党联合执政。民、青两党试图利用此次机会积极参与政治。青年党要求甚多,民社党意见分歧。蒋介石面对政党杯葛,为迅速完成政府改组,被迫多方沟通,妥协退让。国民党虽完成了改组,并继续占据政府主体地位,却不得不分身处理复杂的政党关系。政府改组加剧了国民党内外政党纷争,政局更为不稳,国民党政府进一步走向虚弱。     

The Construction and Use of National Identity in Contemporary New Zealand Political Discourse

New Zealand's Labour-led coalition governments in power from 1999 to 2008 committed themselves to defending and promoting a unique and confident sense of national identity. While Labour officially defined the nation in terms of openness, diversity and tolerance, this article argues that in practice they tended to stress a narrower set of identity markers: those, such as creativity, flexibility and innovation, consistent with its reading of global economic necessity. The article demonstrates how the construction of a supposedly unique and confident New Zealand identity remained strongly structured by global norms. It also shows how an insistence on a shared national vision and a common identity can lend itself to a reductive address of citizens as role-performers and, therefore, to a problematic marginalisation of divergent interests and identities.     

Islam: Issues of Political Authority and Pluralism

Abstract

Islam and the Muslim world are very much part of the current discussions on religion and global politics. This article looks at some of the more general debates about the gradual rise of Islam in the public and political consciousness. It is not a systematic analysis of Islamic political systems or political thought nor a discussion about key thinkers of the last century. It does, however, provide a glimpse into diverse views about leadership and governance in early and more recent Islamic history. The article concentrates more on Sunni Islam though the author is well aware that this is not the normative tradition in some parts of the Muslim world. Within the context of this diversity, it looks at issues of religious diversity and how they fit into current debates about inter-religious dialogue and pluralism.     

马来西亚国民阵线的组成与华人政党的分化

196 9年“5·1 3事件”后 ,马来西亚原来的巫统、马华公会、印度国大党三党执政联盟被以巫统为首的国民阵线所取代。国民阵线的组成 ,改变华人政治力量的布局 ,即由原来执政的马华公会对若干华人反对党变成民主行动党一个反对党与几个华人执政党的对峙。这种局势一直沿续到现在。但更多华人政党加入执政阵营 ,并没有提高华人的政治影响力 ,反而使华人社会的利益在某种程度上受到削弱。     

Imperial versus National Discourse: The Case of Russia

Abstract. It is inaccurate and misleading to apply the term ‘nationalism’ to Russia prior to the present day. Both Tsarist and Soviet leaders sought to maintain an empire and not a nation‐state, and their national consciousness was imperial rather than national. The lack of Russian nationalism was crucial for Russian history since it explains the failure of both Tsarist Russia and the Soviet Union. Modern societies cannot be successfully constructed upon the basis of imperial thinking. The absence of Russian nationalism also has significance for nationalism theory. Russia possessed the social, political and cultural characteristics that have been adduced as ‘causes’ of nationalism by a wide variety of scholars, yet Russia failed to develop a nationalist movement. This suggests that what is crucial to modem nationalism is the appearance of a particularist, secular ideology, since the most notable aspect in which Russia differed from Europe was Russia's universalistic, religious and imperialist discourse of national identity.     

Islam and politics in Turkey: the 2007 presidential elections and beyond

The changing role of Islam in the public life of Turkey is about to come under renewed scrutiny, the key issue being the potential candidates for the May 2007 presidential election. Erdoǧan, the Prime Minister and head of the first Islamist majority government in the republic's history, is likely to stand. Arguments already abound as to the legitimacy of such a move, with the opposition declaring that they will boycott the election if Erdoǧan becomes a candidate. Equally, Erdoǧan's own supporters are, in public, at least occasionally uncertain, conscious that when the late Özal moved to become president, his party suffered. Secularists grimly wonder whether they will be able to survive such an overt transfer to an Islamist figure, one whom they fear would be a great contrast to the pro‐Republican present incumbent, President Sezer. Yet, how should we face such a transition? What implications does it have for Turkey's politics, both internally in terms of the social life of the country, and in external affairs?