In this review article I classify the literature on the Turkish political regime during Justice and Development Party rule as two waves of studies, and a potential third wave. The first wave was prevalent at least until the Gezi uprisings in 2013. I argue that, in this wave, the main debate was between two rival and largely culturalist perspectives with conceptual toolkits that tended to interpret regime change through the lens of social transformations. I also maintain that scholarly works written from the hegemonic perspective of this wave, utilizing center–periphery and state–society dichotomies, and a narrow range of concepts from the democratization literature (from defective democracy to democratic consolidation), have misidentified/misinterpreted burgeoning autocratization in Turkey as democratization, albeit with problems. The Gezi uprisings brought to the fore already existing authoritarian features of the Turkish political regime and led to the second wave of studies. In the second wave, the focus was on naming Turkey’s new political regime as a diminished subtype of authoritarianism, and thick descriptions of different facets of Turkey’s new authoritarianism. Finally, I suggest that there is a need for a third wave that builds on recent studies and focuses on explaining Turkey’s autocratization process and democratic breakdown, as well as the impact of autocratization on other aspects of Turkish politics and society.

After the collapse of the Ottoman Empire, the building of the modern Turkish Republic was financed largely through the taxes extracted from the agricultural economy. Turkey’s economy was largely based on agriculture and accordingly the new state relied heavily on rural resources. Despite the abolition of the tithe, many other agricultural taxes increased remarkably. This paper examines the peasants’ everyday resistance to heavy taxes under the single-party regime in interwar Turkey. It shows that under an authoritarian single-party system, poor and small-income peasants used daily and mostly informal means to cope with the social injustice that resulted from the increasingly burdensome economic demands of the new state. In contrast to the existing accounts, which mostly regard the peasants as being atomized under the absolute control of the state, this paper portrays them as an active social dynamic that annulled the greater part of the taxes in practice and compelled the government to soften its heavy taxes. Based on new archival sources, such as gendarme records, politicians’ reports, citizens’ petitions, and newspaper reports, this paper reveals the peasants’ different forms of politics and the direct and indirect impact of such politics on the social and political transformation of the new Republic and on the modernization of Turkey overall.

The article deals with two of the long-standing problems in English linguistics: whether it is possible that each noun can have both count and mass senses, and the problem of determining a complete list of the regularities of count-to-mass and mass-to-count changes. While there have been numerous attempts to solve each of these problems, this article shows the results of applying Cognitive Grammar to them.

The analysis covers a set of concrete nouns representative of English – sixty nouns with different ontological properties and all frequencies of occurrence. These are nouns that are classified by dictionaries as solely count and solely mass. Because of its usage-based character, the analysis scrutinises over 1,700 real-life utterances produced by native speakers of English. The analysis shows that even such nouns possess senses whose properties are the reverse of the properties of the nouns’ basic senses. A thorough examination of the nouns’ basic and extended senses leads to certain grammatical regularities of count-to-mass and mass-to-count changes. The analysis not only systematises the grammatical regularities determined so far and solves many problems that can be noticed about them, but also proposes novel regularities.

This article focuses on Italian Fascist propaganda in Finland. Federico Finchelstein (2010) characterised fascism as a global-transnational doctrine with diverse reformulations, ramifications and permutations. Therefore, the Finnish case-study is useful in the analysis of Mussolini's twin struggle against Soviet Communism and the increasing Nazi threat in the Baltic in the 1930s and 1940s. This article will examine how Mussolini tried to keep in touch with Finnish fascists after Hitler's rise to power. Organisations and groups like the Lapua Movement and the Finnish Patriotic People's Movement were inspired by Italian Fascism and the success of the March on Rome encouraged their hope that they could take power in Finland. The ultimate failure of Finnish fascism has ensured the continued marginalisation of fascism as a research subject in the Finnish academic tradition. Yet, as Roger Griffin suggests, studies of peripheral and failed fascisms can also contribute important insights for understanding both the ‘centre’ of fascism, as well as modern nationalist extremist movements. Fascism as an international political phenomenon cannot be understood from rigidly national interpretative frameworks.

The textbook historical account of post-war New Music describes a logical and radical succession from Schoenberg to Webern to the Darmstadt School. Against this narrative of inevitability, I provide a more contingent account of the institutionalization of a particular discourse of New Music in the aftermath of the Second World War in Europe. What is contingent here is not so much why or how certain figures – chiefly Pierre Boulez and René Leibowitz – were important, but the shape and the logic by which this importance was established and maintained. Accordingly, this article first of all provides a summary of just what it meant for Leibowitz's understanding of New Music to be reproduced in an institutional capacity. From here, I undertake close critical reading of Boulez's break with Leibowitz in order to discover what, exactly, Boulez began to do differently to establish a new practice.

The Nash counterfactual considers the question: what would happen were I to change my behaviour assuming no one else does. By contrast, the Kantian counterfactual considers the question: what would happen were everyone to deviate from some behaviour. We present a model that endogenizes the decision to engage in this type of Kantian reasoning. Autonomous agents using this moral framework receive psychic payoffs equivalent to the cooperate-cooperate payoff in Prisoner’s Dilemma regardless of the other player’s action. Moreover, if both interacting agents play Prisoner’s Dilemma using this moral framework, their material outcomes are a Pareto improvement over the Nash equilibrium.

This article examines the historical roots of juridical moral regulation in modern Egypt, assessing the relationship between modern law and shariʿa through the lens of the influence of the Islamic practice of ḥisba on courts and legislators. The article engages critically with scholarship on Islamic law and postcolonial theory regarding the impact of Western colonialism on law in Muslim societies and problematizes the understanding that shariʿa was secularized in the Egyptian legal culture through the translation of Western legal concepts. Instead, a different narrative is offered, one that recognizes the agency of local actors in the process of secularization and considers the influence of shariʿa in the legal development of contemporary Egypt.

This article employs a transnational perspective to examine the relationship between food and drink consumption by Italians in the United States in the nineteenth and twentieth centuries and Italy's process of nation-building. The phenomena of emigration and colonisation were often interlinked, especially after Italy's defeat at Adua, Ethiopia, in 1896. This threw prime minister Francesco Crispi's form of colonialism into crisis and launched a different approach, based on the creation of a ‘Greater Italy’: a sort of Commonwealth based on cultural and economic ties between the Kingdom of Italy and Italian communities abroad. They were asked to be the bridgehead for Italy's economic and cultural expansion by consuming its exports, especially food and drink products. This required the development of shared feelings of national belonging among the emigrants, by breaking down the local identities that still prevailed and were particularly evident in the sphere of diet, as well as in religion, social life and language. The article analyses the promotional material that reflected the drive to foster Italian national sentiment in the nineteenth and twentieth centuries, and which helped to create an Italy both within and outside national borders.

How do Latin America’s poorest citizens participate in politics? This article explores the role that community organizations play in mobilizing individuals into three common modes of political participation: voting, protesting, and contacting government. It argues that community organizations help mobilize poor individuals both through the resources they provide for mobilization and because they serve as sites where political parties target individuals for mobilization. It analyzes survey data from LAPOP surveys for 18 Latin American countries and finds that overall, poor people are just as politically active as more affluent individuals; that involvement in community organizations is a very strong predictor of all types of political participation; and that membership in organizations has an especially strong effect on voting and protesting for poor people. By equalizing levels of political participation across income groups, organizations help erase class-based inequalities in participation that have plagued democracies in the region.

This paper investigates the framework of Islamist politics of Jama'at e Islami in Indian-administered Kashmir. Even though Jama'at e Islami creates the notion of “other” in the Indian state and challenges it but Kashmir's provincial relationship with India also forces it to work within the limits set up by the same state. This paper, thus, conceptualizes the relationship between Indian state and Islamists in a Muslim Majority region that demands the right to self-determination. In doing so, the paper interrogates Jama'at e Islami's rhetorical opposition to the political doctrine of Indian secularism and raises queries about minority rights and their place in the Islamist project.

This article advocates employing John Stuart Mill's harm principle to set the boundary for unregulated free speech, and his Greatest Happiness Principle to regulate speech outside that boundary because it threatens unconsented-to harm. Supplementing the harm principle with an offense principle is unnecessary and undesirable if our conception of harm integrates recent empirical evidence unavailable to Mill. For example, current research uncovers the tangible harms individuals suffer directly from bigoted speech, as well as the indirect harms generated by the systemic oppression and epistemic injustice that bigoted speech constructs and reinforces. Using Mill's ethical framework with an updated notion of harm, we can conclude that social coercion is not justified to restrict any harmless speech, no matter how offensive. Yet certain forms of speech, such as bigoted insults, are both harmful and fail to express a genuine opinion, and so do not deserve free speech protection.