Articles de revues sur le sujet « Labor unions – Sweden – Political activity »

One counterintuitive variation in wage-setting regulation is that countries with the highest labor standards and strongest labor movements are among the least likely to set a statutory minimum wage. This, the author argues, is due largely to trade union opposition. Trade unions oppose the minimum wage when they face minimal low-wage competition, which is affected by the political institutions regulating industrial action, collective agreements, and employment, as well as by the skill and wage levels of their members. When political institutions effectively regulate low-wage competition, unions oppose the minimum wage. When political institutions are less favorable toward unions, there may be a cleavage between high- and low-wage unions in their minimum wage preferences. The argument is illustrated with case studies of the UK, Germany, and Sweden. The author demonstrates how the regulation of low-wage competition affects unions’ minimum wage preferences by exploiting the following labor market institutional shocks: the Conservatives’ labor law reforms in the UK, the Hartz labor market reforms in Germany, and the European Court of Justice's Laval ruling in Sweden. The importance of union preferences for minimum wage adoption is also shown by how trade union confederation preferences influenced the position of the Labour Party in the UK and the Social Democratic Party in Germany.

The NLRB, in a significant ruling for organized labor, recently ruled that employees who are forced to pay union dues are entitled to know how their money is being spent. The NLRB ruled in January 1997 that unions must supply financial information to workers who pay dues but who have elected not to join the union. The use of union dues for political activity continues to be a controversial issue for both public and private unions. This paper will provide a brief overview of the legal history of unions in America and the current issues they are encountering. Legal issues relating to the use of union dues for political activities for both public and private unions will also be discussed.

Since the 1990s, observers have seen globalization impairing labor’s rights. We take Charles Tilly as an exemplar of this view, subjecting his 1995 article to critical appreciation. We argue that Tilly, known for his work on the National Social Movement, overlooked the fact that some unions under pressure from global neo-liberalism can employ a protest repertoire employing their citizen rights, while others continue to use labor rights. We use port workers, who are directly exposed to globalization, to show how different political opportunity structures and different strategic choices influence these choices. In Sweden, our exemplar of a neo-corporatist system, we find that the employment of labor rights continues to be robust; in the USA, our exemplar of a fully-fledged neo-liberal system, we find much greater recourse to a repertoire calling on citizen rights. Finally, in Australia and Great Britain, countries undergoing a shift to neo-liberalism in the 1980s and 1990s, we show that strategic choice influences how effectively unions adapt to shifts towards neo-liberalism: Australian unions effectively used citizen rights while the British port unions failed to make this strategic shift.

This article investigates the politics of reforming mature, pay-as-you-go pensions in the context of austerity. In both Sweden and Germany the Social Democratic party leadership advocated reform in response to similar financial and demographic pressures, but the Swedish reform was more successful in correcting perceived program weaknesses and in defending social democratic values. To explain this difference in outcomes, we focus on policy legacies and the organizational and political capacities of labor movements. We argue that existing pension policies in Germany were more constraining than in Sweden, narrowing the range of politically feasible strategies. By contrast, in Sweden, existing pension policy provided opportunities for turning vices into virtues and financing the transition to a new system. In addition, the narrow interests of German unions and the absence of institutionalized cooperation with the Social Democratic Party hindered reform. By contrast, the Swedish Social Democrats' bargaining position in pension reform negotiations with non-socialist parties was formulated with blue collar union interests in mind. The encompassing interests of Swedish unions and their close links with the Social Democrats facilitated a reform compromise.

This monograph examines daily newspaper coverage of organized labor during the burst of union activity that began in the early 1930s. Three factors influenced labor reporting during this period: the dramatic rise of unions as a political, economic, and cultural force in the New Deal; trends in journalism, including the dominance of objectivity as an operating norm and the shift toward interpretive reporting; and journalists, their sources in labor leadership, and the emergence of the American Newspaper Guild. Union leaders were highly critical of the general circulation press and its coverage of labor issues. I argue that labor news was biased against unions, but that bias was not the result of a deliberate attempt to discredit unions. Despite prounion inclinations of some journalists, news values, news gathering routines, and newsroom practices shaped labor reporting in a way that emphasized organized labor’s role in repeatedly challenging and disrupting the status quo.

Whereas corporate political connections are known to enhance equity values, we demonstrate that union political activity can have the opposite effect. We examine the consequences of a recent Australian state law that restricts union political activity but does not change collective bargaining rights. In the wake of this law, the equity values of affected unionized firms significantly increase, and consistent with this market reaction, these firms are able to bargain for more favorable labor contracts than their unionized peers in other states. The evidence strongly suggests that unions use political activism to extract rents from shareholders and benefit their members.

Purpose – The purpose of this paper is to first, inform readers of the roles, activities and contexts of drug users unions in Denmark and Sweden. Second, to show the achievements and impacts of the two. Third, to illustrate the differing social and political situations in the two countries and how they determine the priorities and activity of the unions. Design/methodology/approach – The paper is written by a UK commentator who bases the text on meetings, interviews and conversations with members and representatives of the two unions. Spokespersons for both unions have contributed to, commented on and clarified draft texts and provided contextual papers and information. Findings – The two unions have differing roles and levels of acceptance and influence according to the political and legal situations in the two countries. There are differing situations and needs in Denmark and Sweden, reflected in the levels of drug-related deaths. There is no “Scandinavian” model. In Denmark the users union is involved in high-level discussions on policy making and practice. In Sweden the new unions are starting to be involved in local discussions about provision and practice. Research limitations/implications – Danish experience shows how political acceptance of the existence of a drug using population is leading to improved health and well-being amongst that population, and to social policy responses which are inclusive of this and other marginalised groups, and to a reduction of stigma and demonisation. Swedish experience differs and can be seen as essentially prohibitionist and punitive. Many Swedish drug users are moving to Denmark because of the levels of service and social attitudes. It may be of interest to UK policy to adopt a similar approach to drug users organisations – as distinct from service users’ voices. Practical implications – Strengthening the role of drug users unions in all countries and including them in national policy making discussion and debate. Social implications – Accepting the existence and needs of drug using groups in society and developing responses informed by their views and experience. Adopting inclusive social policies and recognising the variety of need and choices in treatment. Combatting stigma and demonisation. Originality/value – The paper is based on extensive interviews and conversations whose results and content are recorded, not interpreted. The Danish work was conducted in Danish, adding to the number of voices and conversations it was possible to include. A distinction between policy and practice in Denmark and Sweden is established which may run counter to UK impressions of “Scandinavian” rather than national realities.

The transition from Fordist manufacturing to the so-called knowledge economy confronts organized labor across the advanced market economies with a new and more difficult landscape. Many scholars have suggested that the future of egalitarian capitalism depends on forging new political coalitions that bridge the interests of workers in the “new” and “old” economies. This article explores current trajectories of change in Denmark and Sweden, two countries that are still seen as embodying a more egalitarian model of capitalism. The authors show that labor unions in these countries are pursuing two quite different strategies for achieving social solidarity—the Danish aimed at equality of opportunity and the Swedish aimed at equality of outcomes. The article examines the origins of these different strategic paths and explores the distinctive distributional outcomes they have produced. The conclusion draws out the broad lessons these cases hold for the choices currently confronting labor movements throughout the advanced industrial world.

This essay examines the American labor movement since the 2008 economic crisis. I begin with a brief review of the structural, institutional, and organizational conditions for labor before the crisis, including changes in employment and the labor force, the conflict between New Deal and anti-union labor regimes, and the emergence of new repertoires in the labor movement. These form the context for the financial crash, and the failure of policy to challenge corporate power. I then discuss the conservative political offensive against unions and movement initiatives at state and local levels. The conflicts have intensified under the Trump administration, with a resurgence of strike activity and the polarization of institutions governing labor and civic life.

The bureaucratization of many social movements has generated controversy among scholars and activists alike. While there is considerable evidence that formalized social movement organizations (SMOs) tend to be successful, critics maintain that such actors invariably shift resources away from protest, reducing their disruptive potential. The current research seeks to reorient this debate by introducing the concept of threat as an integral, but overlooked, dimension of protest. Specifically, I hypothesize that the costs associated with collective action will motivate formalized SMOs to leverage the threat of protest to achieve new gains. The empirical case is made using data from a sample of labor unions and their strike activity from 1990-2001, a period of growing acrimony between organized labor and firms that is particularly well suited for analyzing threat. The findings highlight the role of threat in movement challenges and how it interacts with the broader environment within which the SMO is embedded.

The article deals with the trade unions as a grant to protect the rights and interests of civil servants, reveals the main tasks of trade unions. The activity of trade union organizations in the structure of the state body in Ukraine is analyzed. The legal mechanisms of asserting the violated rights of a civil servant by a trade union organization of a public body and the role of trade unions in protecting the rights of civil servants in developed countries are emphasized. The state at certain times gave the trade unions great powers to protect the rights and interests of workers, and then deprived the trade unions of these powers. In connection with this, various problems arose in regulating the activities of trade unions in the protection of individual and collective rights and interests in the protection of public servants. All this affected the legal status of trade unions. However, it should be noted that trade unions are in constant flux and this leads to improvements in the regulations governing their activities. However, it should be noted that today there are many problems in Ukraine regarding the exercise by the trade union organizations of their powers in the civil service. In particular, the legal status of trade unions in the civil service is not regulated enough, which, in turn, does not allow them to fully protect the legal rights and interests of civil servants. Considering the importance of trade unions in protecting labor rights and the socio-economic interests of workers, in developing democratic forms of citizen participation in managing economic and political processes, a democratic, legal, and social state, which is Ukraine, should support trade unions and take care of legislative consolidation. their authority. Trade unions at all levels should once again return to the consideration of their core functions and pay attention to those that will now be more conducive to the achievement of the main objective of the creation and activity of trade unions – the protection of social-labor rights and interests of trade union members. Today’s Ukraine needs strong unions. A strong union is a union that effectively protects the interests of its members, enjoys their trust and support, is able to organize, if necessary, collective action to protect the socio-economic rights and interests of employees, has sufficient organizational, financial, and human resources to fulfill its statutory tasks. Keywords: trade union organization, protection, rights, the role of trade unions, legal mechanisms.

Activity of business associations is of great importance in market environment. Academic literature divides these associations into representative and employer. For the first time employers associations appeared in Germany in the late nineteenth century. They were the reaction of the German business for growing working class movement. History has shown that the process of business self-organization increases in terms of aggravation of social, political and economic contradictions. Employers associations had a significant impact on the development of the so-called monarchical socialism in Germany. Having taken on the tasks of regulating labor and distribution relations and protection of the rights of entrepreneurs they facilitated the creation of a new system of entrepreneurs - employees relations. Nowadays employers associations are members of the tri-party relations (business, state, trade unions), in a number of European countries. The article covers the origin, organizational and legal forms and main areas of activity of Russian labor unions in the early twentieth century. The analysis shows that they widely used the European experience in their practical work, developed their own mechanisms of cooperation with wage labor and the authorities. In the context the of modern market economy and emerging civil society, the study of such problems is of actual scientific and practical importance.

The author examines the question of why labor in the former Soviet Union has remained so quiet during this tumultous period. He conducts a most similar case study of coal miners, who have struck and organized militant trade unions, and of steelworkers in the same communities, who have not. To explain the lack of strike activity, the concept of mutual dependence is developed, whereby the enterprise is dependent on workers in a labor-short economy and workers in turn have been dependent on the enterprise for the provision of goods and services in short supply. The provision of a high level of such goods and services through the workplace was found to prevent independent worker activity in steel mills and certain coal mines. Implications are drawn for theories of collective action and the study of the former Soviet Union and its economic and political transformation.

This conceptual paper looks into the definition of “working life research” in Sweden and poses two questions: (1) How has the definition of the concept working life research changed over time? (2) Why has it changed? The paper is based on two studies using two different empirical sources. The first source consists of government documents related to science policy in general and working life research in particular. The second source consists of interviews with Swedish researchers. According to the results of the first study, there has been a gradual decrease in attention to working life research in government science science policy documents since the 1990s. Furthermore, there was a conceptual change in the early 1990s when working life research went from referring to work organization research to a broader definition also including work environment and labor market research. The results from the second study show that work science decreasingly appears in university curricula and in titles of university departments. They also show that currently active researchers, especially the younger ones, tend not to refer to themselves as “work scientists” and “working life researchers.” The author argues that the root cause of the apparent disappearance of the concept working life research has been the influence of neoliberalism, which, since the 1980s–1990s, has affected science policy as well as labor market policy. The effects of policy change on working life research are the loss of its previously so privileged position in the public science system and the weakening of what used to be its most important political ally: the trade unions.

The political domination of Social Democrats in Denmark and Sweden beginning in the 1930s was stabilized by the absence of intense opposition by capital to reformist programs aggressively opposed by business and the Right elsewhere in the world. This quiescence was not a symptom of weakness or dependency; rather, it was a product of a class-intersecting, cross-class alliance behind institutions of centralized industrial relations that served mutual interests of sectoral groupings dominating both union and employer confederations. Well-organized and militant, and backed by Social Democrats, employers in the two countries used offensive multi-industry lockouts to force centralization on reluctant unions. Analysis of these cross-class alliances and their pay-distributional objectives is used to challenge a widely held view that centralization and Social Democratic electoral strength are sources of power against capital. It also occasions a reassessment of conventional understandings of farmer-labor coalitions and the decline of industrial conflict in Scandinavia in the 1930s. According to the alternative view presented here, capital was included rather than excluded from these cross-class alliances, and industrial conflict subsided dramatically in part because employers achieved politically what they had previously tried to achieve with the lockout.

The article discusses the implementation of the right to form trade unions as a form of political participation in contemporary Russian society. The right to form associations is enshrined in the Constitution of the Russian Federation and is a conventional form of political participation. The author indicated methodological aspects of this problem through the prism of the concept of “professional interest” viewed as a desire of individuals to secure oneself against possible difficulties in the process of professional self-realization in the system of labor law relations or professional activity. Joining a trade union has a rational basis, because such behavior is thought to ensure an “effective result” – restoration of the violated right, assistance in realization of the right, etc. Another important methodological point is related to the consideration of cultural factors that do not determine political participation, although they are stable over time and related to other factors. Political culture is a reflection of the current political system. This area of concern reveals grounds and contradictions that determine the existing behavioral attitudes towards consensual political participation through joining trade unions.

This article introduces a series of research projects (carried out by the International Network on Social Inequalities and Health) focused on the impact of politics on policy and the consequences for health and quality of life, an area that has been understudied in the social science literature. The introduction describes the conceptual model that guided the research, centered on the study of how political parties and social agents (such as trade unions) affect social inequalities and mortality indicators through labor market and welfare state policies. The major theme of this research is whether political and social interventions matter in health policy and health outcomes. The introduction also describes the different types of research projects carried out by the International Network at the national levels (among OECD countries) and at the regional and local levels (in the United Kingdom, Italy, Germany, Spain, and Sweden). This Journal issue presents the multinational study and the U.K. case study; the next issue will include the Italian, German, Spanish, and Swedish case studies and the summary and conclusions.

Too often, the comparing and contrasting of traditional and alt-labor are done as if they were different points on a single dimension. This false equivalency has sometimes led to odd, fanciful, and in some cases dangerous proposals. This paper argues that worker centers, the Fight for $15, and unions operate in distinct and different arenas of power and constitute challenges to different power brokers. It is also clear that they do not use distint types of power but that they use multiple forms of power. It is fundamental that a social movement for workers’ rights needs activity in all arenas of power.

The attempt to analyze and show the important role of Lviv printers and to describe their role in the development of Galician society has been made in the article. This attempt has been made on the basis of documents, the principle of historicism, scientific and objective approach. The importance and problematic of the comprehensive study of the oldest history of the creation, formation and development of Lviv printers’ professional co-operation of mutual assistance has been highlighted, and the history and activities of this organization in stages have been described. In general, trade unions emerged as an independent united self-defense organizations and they were formed in the form of workers’ associations and mutual assistance funds. During the first half of the nineteenth century the crystallization of the activities of trade unions happened under the influence of various measures, hold by the administrations, the police and the authorities. This contributed to the further unification of labor and the creation of all-city union of printers in Lviv. It is quite logical that the basis of their actions was their desire to achieve and get the working solidarity, mutual support and assistance. The activities of the trade union were regulated by the statutes. First of all, the purpose of the establishment and operation of the organization was socio-economic, cultural and educational ones. Those purposes were approved by the relevant state authorities and, thus, prevented trade unions from participating in political life.The short period of the 1860-1880s can be considered to be a separate stage in the process of the formation of the mass trade union movement in Galicia. Together with the trade unions of printers, settlers, brokers, masons, carpenters, builders, tanneries, metal workers, doctors, pharmacists, tradesmen, postmen, civil servants, lawyers and many others united and became active partners of the region.The problem, which has been investigated in the article, has a valuable scientific significance as it allows to solve one of the most important issues: to get the historical understanding of activities of Lviv trade union organizations, which have not been thoroughly studied yet.

Since the Australian Labor Party came to power in Queensland in 1989, social attitudes towards the lesbian, gay, bisexual, transgender, intersex and queer (LGBTIQ) community have undergone significant change. In 1989, the decriminalisation of male-to-male homosexuality was the subject of intense debate, even within the ALP, which ultimately put forward the legislation. Today, policies have evolved considerably, with the Queensland ALP endorsing gay marriage and Anna Bligh, the current Queensland Labor Premier, releasing a YouTube video for the ‘It Gets Better’ campaign to give hope to LGBT youth experiencing harassment and perhaps contemplating suicide. During Labor's time in power, apart from the decriminalisation of male-to-male sexual activity, same-sex relationship laws have been reformed, altruistic surrogacy has been introduced and the presumption of lesbian parenthood has been extended. Some areas of LGBTIQ policy are still being contested, however, with debates surrounding civil unions, an equal age of consent and the existence of the ‘gay panic’ defence continuing. This article considers the progression and limits of these policies and areas of LGBTIQ reform that are still being disputed.

The globalization of production and finance is responsible for much of the variation in political contestation over exchange rates since the end of Bretton Woods. On the one hand, globalization increases the salience of the policy decisions that affect exchange rates, as more firms and their workers engage more in international trade and compete more against imports. On the other hand, globalization offers firms a myriad of opportunities to manage their exchange rate risk, through operational and financial hedging. But hedging is available to only certain types of economic actors and in certain situations of exchange rate risk. In this way, globalization has redrawn traditional political cleavages on exchange rates. This argument is tested with an original survey of US firms, labor unions, and trade associations on their preferences and political activity on exchange rate policy.

Abstract Republic of Moldova: Diaspora and Diaspora policy. In this article the Moldovan Diaspora and Moldova’s policy regarding Diasporas phenomena are researched. The historical and the contemporary contexts of formation of Moldovan Diasporas are revealed. The roles of Moldovan citizens’ labor migration, as well as the formation of Moldovan communities and Diasporas abroad are analyzed. The main directions of Moldova’s Diaspora policy are shown: visa free regime and readmission; mobility and circular migration; juridical and social protection of Moldovan migrants abroad; the return and reintegration of Moldovan labor migrants into their homeland’s society. The role of state bodies in the development and implementation of migration policies on a national level is analyzed; the institutional changes and role of the Bureau for the Relations with Diaspora in the coordination of Moldovan state structures’ activity towards working with the Moldovan Diaspora is demonstrated. The role of non-state actors (migrant associations, Diaspora congresses, the church, trade unions, and other) in maintaining of language, culture, traditions, Moldovan identity, in the social and economical development, and Moldova’s cooperation with the accepting country are revealed. The state’s activity in protecting and respecting the political, socioeconomical, and cultural rights of Moldovan emigrants is characterized

AbstractAll the elements of twentieth-century politics in Tamilnadu cohere in 1918–1919: human and natural rights, women's rights, the labor movement, linguistic nationalism, and even the politics of caste reservation. Much has been written of how this politics was mediated by newspapers, handbills, and chapbooks, and the dominant narrative of such events privileges the circulation of print and print culture of vernacular language. This paper explores the relatively lesser-known story of the role and impact of vernacular oratory on the development of the mass political in Tamilnadu from the Swadeshi movement (1905–1908) to the formation of labor unions (1917–1919), and the explicit attempt to persuade non-elites into speech, action, and ultimately politics. I argue that Tamil oratory was an infrastructural element in the production of the political, at least the political as we understand it in twentieth-century Tamilnadu, where oratory became the defining activity of political practice. When elites made the conscious move to begin addressing the common man, when Everyman was called to join into the political, a new agency was formed along with a new definition of what politics would look like. The paper considers what such new agency and definitions entail in pursuit of a better understanding of what constitutes the political generally and the Tamil political in particular.

To examine whether and how social movements that target private firms are influenced by larger protest cycles, we theorize about osmotic mobilization—social movement spillover that crosses the boundary of the firm—and how it should vary with the ideological overlap of the relevant actors and the opportunity structure that potential activists face inside the firm. We test our hypotheses by examining the relationship between levels of protest in U.S. cities around issues like Civil Rights, the Vietnam War, and the women’s movement and subsequent support for labor-union organizing in those cities. Combining nationally representative data on more than 20,000 protest events from 1960 to 1995 with data on more than 150,000 union organizing drives held from 1965 to 1999, we find that greater levels of protest activity are associated with greater union support, that spillover accrued disproportionately to unions with more progressive track records on issues like Civil Rights, and that these effects were disproportionately large in the wake of mobilization around employment-related causes and shrank in the wake of conservative political reaction that limited room for maneuver among the external protesters, the labor movement, or both. Our research helps to specify the channels through which external pressures affect firm outcomes.

PurposeThis article aims to examine the influence of chief executive officer (CEO) internal political beliefs on labor relations. Prior research has paid little attention to channels through which the internal personal value system of managers enhances or deteriorates firm value. The authors provide evidence consistent with CEOs adopting labor policies impacting incumbent management–labor relationships based upon their political ideologies.Design/methodology/approachThe research design tests the impact of CEO political ideology on labor relation using an individual CEO’s personal information and firm affiliation, employee lawsuit information, financial contributions to candidates and committees, and firm financial information. The authors compiled a sample of 4,354 unique CEOs from 2,558 US firms that are covered by ExecuComp and used 18,404 firm-year observations for the study’s analysis. A Heckman two-stage estimation process is used to address a potential sample selection bias and match the requirements of exclusion and relevance criteria.FindingsFindings indicate that firms led by Republican-leaning CEOs are more likely to be sued by their employees, especially for violating union rights. Moreover, the findings of the study uncovered that Republican-leaning CEOs have fewer cases dismissed or withdrawn compared to Democrat-leaning CEOs and are also less likely to settle court cases prior to trial. Results indicate that Republican-leaning CEOs are associated with more substantial decreases in firm value compared to Democrat-leaning CEOs when facing labor allegations. The authors further show that firm value is lower for all firms facing litigation, with the magnitude of the decrease being more pronounced for firms with Republican CEOs.Research limitations/implicationsFirm affiliations are identified using ExecuComp, employee lawsuit information from the National Labor Relations Board (NLRB), financial contributions to candidates and committees from the Federal Election Committee (FEC) website, and financial information from Compustat. To the extent that these websites are inaccurate, such as financial contributions being underreported, the findings reported here may understate the relationships reported in this article.Practical implicationsThe authors capture CEO political ideology using political contributions. There may be other means, such as physical space and personal effort, by which one could also estimate the party and intensity of CEO political ideology. This information is unavailable.Social implicationsWhile presidential politics has four-year cycles, managerial finance is a daily activity. While political affiliation is most clearly measurable through monetary contributions, one can see implications of manager political leaning through their relationship with labor throughout the election cycle.Originality/valueThe analyses of this study indicate that labor unions are more likely to sponsor lawsuits and stronger allegations in firms with Republican CEOs and show that withdrawal, settlement or dismissal rates are lower when firms are managed by Republican managers, resulting in higher subsequent legal costs and potentially damaged employee morale. Also, this paper investigates whether lawsuits have a greater negative consequence on firm value when the firm is run by a Republican CEO. The authors find that lawsuits significantly lower Tobin's Q for Republican-led firms compared to companies with Democratic and apolitical CEOs. The authors further show that firm value is lower for all firms facing litigation, with the magnitude of the decrease being more pronounced for firms with Republican CEOs.

Topicality. The actuality of problem is due to the fact that over the years of the Ukrainian economy transformation, market institutions have been created, and development institutions have not. Aim and tasks. The aim of the study is to identify the basic institutions that promote development, and to study the specificity of their functioning in modern Ukraine. Research results. Research shows that in the institutional system of developed countries, the main social institution that initiates progress of the economy is trade union. Trade unions are seeking for a wage increase that encourages employers to introduce in their enterprises inventions that supplant labour, to raise the technical level of their companies. The creation of such trade unions in modern Ukraine is difficult, because this institutional niche is already occupied by trade unions inherited from the Soviet system, where they did not solve the problems of labour cost and working time, their activities were limited to mass cultural work. This is what they continue to do in modern Ukraine. This conclusion is based on a study of the status of collective labour disputes, wage arrears and real wage movements for the period 2013-2018. Comparison of these indicators shows that with a marked fall in real wages and rising debt, protest activity in the labour market did not increase. Ukrainian labour collectives very rarely use such form of resolution of labour conflicts as a strike. Despite the deterioration of the financial status of workers during this period, even the number of hours not worked on average per worker involved in the strike is insignificant. And in 2017, when statistics recorded the maximum number of businesses and organizations that went on strike, that is, 23, the average number of hours not worked per strike worker was only 66. Note that in 2015, extreme in terms of deterioration of the financial status of persons employed, the number of unresolved labour disputes decreased to a minimum value of 34.8% for the whole studied period. It is also significant that only one collective labour dispute was resolved in 2013 and one in 2015 as a result of the strike. Such paradoxical evidence that the deterioration of the financial position of workers, the growth of unresolved labor conflicts and demands of workers does not lead to an intensification of the struggle of trade unions and the radicalization of their actions, indicate that trade unions behave is radically different from the way known in developed countries. Economic development largely depends not only on economic institutions but also on political ones. Political parties are the most important among them. Political parties in Ukraine have not yet formed as ideological organizations. This has made political parties such a social institution that has little influence on economic development. Thus, in the modern institutional system of Ukraine, the main social institutions, that are trade unions and political parties, have little influence on economic development. Сinclusion. Changes in the institutional system are possible only if there are social forces interested in such changes and able to implement them.

The article is devoted to the generalization of scientific approaches to the defining of socio-economic essence and structure of labor market. It has been revealed that in modern economic science there are three main groups of approaches to the defining of socio-economic essence and structure of labor market that are classical, Keynesian and institutional. According to classical approaches to the defining of socio-economic essence and structure of labor market (J. Clark, F. Hayek, R. Holl, D. Gilder, М. Fedstain, І. Fisher, М. Friedman, A. Marshall, C. Marx, А. Pigu, E. Phelps, А. Smith, D. Ricardo) competition on the labor market excludes emergence of forced unemployment and dynamic of interest rate. Elasticity of the relationship between prices ans wages provide full employment in the economy. According to key statements of Keynesian economic theory (D. Bogynia, Е. Domar, І. Grabynska, J. Hicks, J. Keynes, М. Lihachev, R. Harrod) demand on labor does not form supply on it but, on the contrary, effective aggregate demand increase in aggregate supply, including supply on labor, so reaching of equilibrium on the labor market must be provided by a government. In other words, representatives of Keynesian concept proved idea about need of active government intervention in the economy, including state regulation of labor market, and determined taxes and expenditure as key instruments of fiscal policy to fight unemployment. According to institutional approaches (J. Commons, R. Couz, О. Grishnova, Т. Kyrian, U. Мitchell, S. Panchyshyn, A. Reeves, D. Stuckler, D. Zoidze) dynamic of labor market is determined by development of some industries, activity of trade unions, interaction between different social and professional groups as well as traditions that exist in any region or country. In addition, representatives of Institutionalism put forward an idea about need of state regulation of labor market using mechanism of unemployment insurance, concluding permanent contracts between employers and employees concerning salary, perks, compensation package, social benefits, paid leave and flexible working arrangements. Summing up all viewpoints above, it has been proposed author’s definition of labor market that is regarded a system of economic, political and social relations that characterize level of development and agreement of economic subjects’ needs of buying and selling of labor force.

The article is devoted to the generalization of scientific approaches to the defining of socio-economic essence and structure of labor market. It has been revealed that in modern economic science there are three main groups of approaches to the defining of socio-economic essence and structure of labor market that are classical, Keynesian and institutional. According to classical approaches to the defining of socio-economic essence and structure of labor market (J. Clark, F. Hayek, R. Holl, D. Gilder, М. Fedstain, І. Fisher, М. Friedman, A. Marshall, C. Marx, А. Pigu, E. Phelps, А. Smith, D. Ricardo) competition on the labor market excludes emergence of forced unemployment and dynamic of interest rate. Elasticity of the relationship between prices ans wages provide full employment in the economy. According to key statements of Keynesian economic theory (D. Bogynia, Е. Domar, І. Grabynska, J. Hicks, J. Keynes, М. Lihachev, R. Harrod) demand on labor does not form supply on it but, on the contrary, effective aggregate demand increase in aggregate supply, including supply on labor, so reaching of equilibrium on the labor market must be provided by a government. In other words, representatives of Keynesian concept proved idea about need of active government intervention in the economy, including state regulation of labor market, and determined taxes and expenditure as key instruments of fiscal policy to fight unemployment. According to institutional approaches (J. Commons, R. Couz, О. Grishnova, Т. Kyrian, U. Мitchell, S. Panchyshyn, A. Reeves, D. Stuckler, D. Zoidze) dynamic of labor market is determined by development of some industries, activity of trade unions, interaction between different social and professional groups as well as traditions that exist in any region or country. In addition, representatives of Institutionalism put forward an idea about need of state regulation of labor market using mechanism of unemployment insurance, concluding permanent contracts between employers and employees concerning salary, perks, compensation package, social benefits, paid leave and flexible working arrangements. Summing up all viewpoints above, it has been proposed author’s definition of labor market that is regarded a system of economic, political and social relations that characterize level of development and agreement of economic subjects’ needs of buying and selling of labor force.

In this article the spread of demonstrations - a political activity that situates itself in the middle on the scale of conventional - unconventional political action - is studied. The rare survey of the effective participation in demonstrations in Belgium shows that it is rather high. An extensive minority of some 20 to 25% ofthe Belgians declares to have participated in a demonstration. These figures modify the image of the passive, indifferent citizen that research of conventional political participation has shown. The spread of the participation in demonstrations according to age and professional activity, moreover, differs from the pattern found in conventional participation. Demonstrating is typical behaviour of the younger age-categories and therefore of students, but also of farmers, blue collar workers and lower-ranked white collar workers.From this survey follow a number of results connected to the use of demonstrations and the number of demonstrators during the period 1953-74. Related statistics indicate that the number of demonstrations and demonstrators increases, the latter not to the same extent as the farmer however. Furthermore it appears that students, labor unions and agricultural organizations have often come to the streets to enforce their demands. Thematically speaking, particularly problems related to traditional cleavages in Belgian polities have been theobject of demonstrations: ideological, socio-economic and linguistic issues. Organizations active in the area of this cleavages are able to mobilize a great number ofdemonstrators. These organizations are for the most part pillarized and structurally well-developed. Nevertheless the division between issues and organizations during the period 1953-74 has become less unequal. During the sixties and the early seventies the share of traditional cleavages in the number of demonstrations and demonstrators is becoming smaller. New organizations areusing demonstrations more and more to put new issues (environment, foreign policy, quality ofdemocracy, etc.) on the political agenda. They have, however, not the same power to mobilise as do the pillarized organizations.

Valparaiso University School of Law and the Christian Legal Society annually present a symposium on a critical public issue which is examined from a variety of perspectives. Between October 28-31, 1987, a major symposium was held entitled: “Perspectives on South African Liberation.” In the light of press and other media restrictions in effect since a state of emergency was declared in South Africa on June 12, 1986, and the banning of all political activity by 17 anti-apartheid organizations on February 24, 1988, it is crucial that the world community have access to current information and analysis concerning developments in that tragic land.The Pretoria regime has renewed the state of emergency for a third year following an unprecedented three-day nationwide protest strike on June 6-8 by more than two million black workers mobilized by the Congress of South African Trade Unions (COSATU) and other anti-apartheid groups to protest the recent bannings, a proposed restrictive labor bill, the continuation of apartheid and the regime's violence. These comments are written on June 16, the 12th anniversary of the Soweto student uprising (now commonly known as South African Youth Day) as several million black workers again defied the regime by staying away from work in honor of the hundred of blacks killed following the 1976 protests against apartheid education.

The paper addresses and analyzes the attitude towards women and the question of women’s rights of the Russian right-wing politicians in the early 20th century. The paper demonstrates the views of the right-wingers on the place of women in the Russian society; their attitude toward feminism and fight for women’ rights; place and role of women in the right monarchical movement. The paper introduces some new sources into the scholarship which enable to reconsider conventional viewpoints on the attitude of rightists toward the question of women’s rights and to enhance the perception of the place of this question in ideology and practice of the pre-revolutionary Russian conservatism. Based on church and patriarchal convictions, the right-wingers largely limited women’s activities by family life, but their views on the issue of women’s rights did not rule out progress in this area. Right-wingers were not opposed to extension of women’s participation in labor activity, albeit with significant reservations. Being foes of feminism and emancipation of women, they tried to shapre a negative image of women’s rights activists, connecting this fight with the revolutionary attacks on traditional social foundations and statehood. At the same time, the right-wingers were utterly alien to misogyny; they celebrated an ideal of womanhood corresponding to their conservative worldview. The right-wingers willingly admitted women into their unions, but tended to perceive them not as party activists and leaders but as a force that would quell political tension inside the monarchical movement and would primarily deal with issues of culture, philanthropy, education, and other “womanish” matters.

Lobbying is one of the strategies applied by groups of interest. Like any other strategy it is to help achieve the goals that a particular group identifies and articulates. Paradoxically, the greatest value and the strongest enemy of lobbying is its popularity. On one hand lobbying is a series of activities that group elites willingly (e.g. in the U.S.) employ to achieve their interests. On the other hand, though, referring to the notion of lobbying in various contexts, whether in PR, marketing or journalism, it raises numerous questions. The latter, i.e. the journalistic context distorts it most severely. It is journalism that applies the name of lobbying to mysterious, to put it mildly, and dubious interactions between the private and the political sectors, thereby implying a rather derogatory ‘image’ of this instrument in public opinion, which is especially the case in Central and Eastern Europe, including Poland. However, lobbying is more than a handy tool to achieve particular, strictly business interests, it is also an important route to implement social interests. It can be easily used by large economic groups of interest, trade unions or business organizations, wrestling with the strong third party of industrial relations, the state. By this token lobbying becomes a component of industrial relations, and by no means is it a worse party, one that is less socially-oriented and more like an ‘old boys’ network’, but a party which can efficiently contribute to a specified social interest to be implemented in the labor market. In order to make it possible, though, appropriate regulations, conditions, and factors of a legal, organizational and cultural nature need to be developed. A profound change in this field does not seem feasible in Poland, which becomes clear when reading the long-awaited law on lobbying currently in the legislative process. Maybe we should not be very surprised, given that our industrial arena is highly susceptible to hybrid and ephemeral solutions, and the issue of making appropriate use of lobbying also leaves a margin for uncertainty and deformation. Despite these concerns and limitations caused by industrial relations it is worth improving and creating the proper environment for lobbying activity in Poland, which the authors of this paper try to demonstrate.

Este artigo objetiva analisar os dilemas da gestão coletiva em fábricas recuperadas pelos trabalhadores no Brasil, organizadas, em sua maioria, na década de 1990. Essas fábricas foram estruturadas ora como cooperativas, ora como formas híbridas de gestão, num contexto de reestruturação econômica e aumento do desemprego, para manter postos de trabalho. Em geral, elas tiveram apoio de sindicatos, e progressivamente se inseriram no movimento de Economia Solidária que se institucionalizou na década seguinte. Após 20 anos do surgimento dos primeiros empreendimentos desse tipo, buscamos não só verificar como eles se mantiveram no mercado e se adaptaram às mudanças político-econômicas do período, mas também analisar sua relação com as propostas originais de autogestão. A pesquisa teve um recorte longitudinal, buscando estudar fábricas analisadas anteriormente (no final dos anos 1990) e que permaneciam em atividade. Também foram realizadas entrevistas com lideranças e trabalhadores dos empreendimentos, bem como com lideranças de instituições de apoio como a ANTEAG e a UNISOL Brasil. Embora os ideais do cooperativismo e da chamada autogestão permaneçam presentes nos discursos de muitos trabalhadores, sua efetivação encontra muitos obstáculos na prática, uma vez que, para serem viáveis, as fábricas recuperadas enfrentam muitas pressões do mercado, que acabam por modificar alguns de seus objetivos iniciais.RECUPERATED FACTORIES BY WORKERS: the dilemmas of collective management of workABSTRACTThis article aims to analyze the dilemmas of the collective management in factories recuperated by workers in Brazil organized mostly in the 1990s. These factories were structured either as cooperatives or as hybrid forms of management, in a context of economic restructuring and of rising unemployment, in order to keep jobs. Generally, they had the support of labor unions, and progressively became part of the Solidarity Economy movement, which was institutionalized in the following decade. 20 years after the advent of the first projects of this kind, we sought not only to verify how they remained in the market and how they adapted to the political-economic changes of the period, but also to analyze their relation to the original proposals of self-management. This article has a longitudinal scope, seeking to study factories analyzed previously (in the late 1990s), which remained in activity. In addition, interviews with leaders and workers of the projects were made, as well as with leaders of support institutions such as ANTEAG and UNISOL Brazil. Although the ideals of cooperativism and self-management remain present in many workers’ speech, its implementation has found many obstacles in practice since recuperated factories in order to become viable endure many market pressures, which eventually modify some of their initial objectives.Key words: Work; Self-Management; Cooperativism; Solidarity Economy; Recuperated FactoriesFABRIQUES RECUPEREES PAR LES TRAVAILLEURS: les dilemmes de la gestion collective du travailABSTRACTL’objectif de cet article est d’analyser les dilemmes de la gestion collective dans des fabriques récupérées par les travailleurs au Brésil et qui se sont organisées, dans leur plus grand nombre au cours des années 1990. Ces fabriques ont été structurées soit comme des coopératives soit sous des formes hybrides d’administration, dans un contexte de restructuration économique et d’augmentation du chômage, afin de pouvoir maintenir des postes de travail. En général elles ont eu le soutien de syndicats et se sont insérées progressivement dans le mouvement de l’Economie Solidaire qui s’est institutionalisée dans la décennie suivante. Vingt ans après l’appartition des premières entreprises de ce genre nous nous proposons non seulement de vérifier comment elles se maintiennent sur le marché et se sont adaptées aux changements politiques et économiques de cette période mais aussi d’analyser leur relation avec les propositions à l’origine de l’autogestion. La recherche s’est faite sur une coupure longitudinale pour essayer d’étudier les fabriques analysées antérieurement (à la fin des années 1990) et qui sont toujours en activité. Des interviews ont également été réalisées avec des leaders et des employés de ces entreprises ainsi qu’avec des responsables d’institutions de soutien telles que l’ANTEAG et l’UNISOL Brésil. Même si les idéaux du coopérativisme et de la dite autogestion sont toujours présents dans les discours de beaucoup de travailleurs, dans la pratique leur mise en place est confrontée à de nombreux obstacles vu que, pour rester viables, les fabriques récupérées affrontent les pressions du marché qui finissent par modifier quelques-uns de leurs objectifs initiaux.Key words: Travail; Autogestion; Coopérativisme; Economie solidaire; Fabriques récupérées

John W. Budd of the Center for Human Resources and Labor Studies, University of Minnesota reviews “Trade Unions in Western Europe: Hard Times, Hard Choices”, by Rebecca Gumbrell-McCormick and Richard Hyman. The Econlit abstract of this book begins: “Explores the challenges facing trade unions and their responses in ten west European countries—Britain, Ireland, Sweden, Denmark, Germany, Austria, the Netherlands, Belgium, France, and Italy. Discusses varieties of industrial relations and trade unionism; challenges and responses; renewing power resources—recruitment, representation, and mobilization; restructuring trade unionism—mergers and organizational redesign; bargaining in adversity—decentralization, social partnership, and the crisis; unions and politics—parties, alliances, and the battle of ideas; beyond national boundaries—unions, Europe, and the world; and reconciling strategy and democracy. Gumbrell-McCormick is Senior Lecturer in Management at Birkbeck College, University of London. Hyman is Emeritus Professor of Industrial Relations at the London School of Economics and Political Science.”

Abstract Inspired by the theoretical perspective that “new policies create a new politics,” this paper explores how unemployment policies affected the politics of tripartite relations in Sweden during the interwar period. After the economic depression of 1920, strike activities began to decrease. Our panel data analysis finds that after 1920, the strength of the relationship between unemployment and strike activities decreased substantially. Historical interpretations complement statistical analysis. In the 1920s, the implementation of unemployment policies entailed the following feedback effects: First, the state reinforced its capacities, gaining increasingly firm control over strike activities. Second, the union movement was plunged into internal conflicts. In contrast to the arguments of power resources theory and the theory of cross-class coalition, neither the empowerment of the Social Democratic Workers’ Party (SAP) nor employers’ lockouts induced the Confederation of Labor Unions (LO) to turn towards concertation. Rather, this turnaround occurred in the 1920s while LO coped with the feedback effects engendered endogenously in processes of the implementation of unemployment policies.

Sweden is a model of social democracy in which the Social Democratic Party has long been in power, and in which distribution under the conditions of monopoly capitalism has been the object of one-sided praise. Wealth and income inequality in Sweden was in the past relatively low, but in recent years has shown a tendency to undergo a structural increase, and some indicator values are already at comparatively high levels. Investigating the causes, we find that the ownership structure of the means of production, dominated by monopoly capitalist private ownership, has played a decisive role in the creation and evolution of wealth and income inequality within Sweden. The Swedish welfare system, whose core elements are social security provisions and the tax system, has played an important role in alleviating wealth and income inequality and in promoting social equity, but the degree of adjustment it achieves is relatively limited, and it now faces challenges in ensuring its sustainability. In recent years, the weakening of the organizational strength of trade unions in Sweden has resulted in an imbalance between the power of labor and capital, an imbalance that to some extent has promoted the widening of wealth and income inequality. With the deepening of the basic contradiction of capitalism, the trend to widening wealth and income inequality in Sweden represents a historical inevitability.

Introduction: the authors study the possibility of the global regulation of the labor market. To highlight the topic the article presents the opinions of two experts. Methods: comparison, description, classification. The subjects of the study are international treaties ratified within the framework of international organizations and pools, statistical data. Analysis: economic, social, political and other changes constantly occur in the modern world. It influences the emergence of new forms of competitive ability, pursuit to new opportunities of profit, restructuring of industry, production units, mobility of the workforce, migration flows and formation of new communities, social and cultural relations. In such conditions it is important to observe labor and other social rights of employees, guarantees of labor unions activity. The article faces the questions of how and in what ways it is possible to develop uniform norms and concepts capable of promoting more fruitful specific state cooperation in the common interests of managing the labor market. Results: professor M. Ricceri pays attention to the fact that global competition «stresses» the growing importance of institutional factors to regulate the labor market, namely the applicable laws and rules regulating the conduct of more important participants of the development process: government, system of business, employees and labor unions. Their experience shows that improving of economy and social welfare and also promotion of sustainable growth ultimately depends on the capability to adapt institutes, norms and conduct globally. These are the problems which should be solved by integration and management decision. Professor I. V. Shesteryakova points out that nowadays labor legal integration of states is a process of mutual adaptation of labor legislation of the states through rapprochement, harmonization and unification based on international legal rules. Thus it is possible to work out uniform notions and approaches to manage the global labor law in the framework of labor legal geo-integration.

O presente trabalho apresenta os principais resultados de uma pesquisa realizada em 1998/99 sobre o sindicalismo na Região Metropolitana de Salvador, Bahia, sob a responsabilidade do Núcleo da Unitrabalho/UFBA e que teve como objetivo analisar o quadro atual dos sindicatos e dos dirigentes sindicais no contexto de amplas transformações no mundo do trabalho, decorrentes do processo de globalização e de reestruturação produtiva em desenvolvimento no país. Foram pesquisados 40 sindicatos localizados na Região Metropolitana de Salvador (RMS). A sistematização das informações permitiu a construção de um Banco de Dados que reúne informações inéditas acerca do perfil dos sindicatos e do perfil dos dirigentes sindicais. Este trabalho apresenta uma primeira análise desses resultados, ainda de caráter preliminar, porém reveladora das principais características que marcam o conjunto das lideranças sindicais da Bahia, tanto no que se refere ao aspecto pessoal e funcional, quanto no que diz respeito, mais particularmente, ao exercício da atividade sindical num contexto extremamente adverso e de crise dos sindicatos, o que permite desvendar os principais problemas, atividades e perspectivas para o movimento sindical urbano em Salvador. PALAVRAS-CHAVE: Sindicato, dirigentes sindicais, representação política, Salvador, associativismo. UNIONS AND UNION LEADERS IN BAHIA IN THE 90S: DIAGNOSIS AND PERSPECTIVES This paper presents the main results of a research carried out from 1998 to 1999 on unionism in the metropolitan area of Salvador, Bahia, under the responsibility of the Núcleo da Unitrabalho/UFBA, with the objective of analyzing the present picture of the unions and union leaders in the context of the ample changes within the labor market, which are taking place in the country as a result of the process of globalization and productive restructuring. Forty unions located in the metropolitan area of Salvador (RMS) were surveyed. Systematization of the information allowed the development of a data base which gathers information on the profiles of the unions and their leaders. This paper presents a primary and preliminary analysis of those results, although no less revealing of the main trends of the union leadership in Bahia, both in their personal and functional features, with respect particularly to the union activity in an extremely adverse context, immersed in crisis, allowing the unveiling of the main problems, activities and perspectives of the urban union movement in Salvador. KEYWORDS: Union, unionism, union leaders, globalization, productive restructuring, work world. Publicação Online do Caderno CRH: http://www.cadernocrh.ufba.br

The debate about care has intensified in the COVID-19 crisis. A consensus appears to be emerging that care work—mostly provided by women—is not only essential to our societies, but also undervalued, reputationally as well as—for the paid work—regarding its remuneration. As care is essential for the cohesion of societies, there is an urgent need to improve the situation. However, care comes in too many forms for general recommendations for improving the situation to be effective. Its majority in terms of working hours is unpaid, but the paid part of it in health, caring or education, is indispensable for any society built upon a division of labor. Finally, not every activity is work, and not every work is care—thus leisure activities are not necessarily care work. Care can be motivated by a plethora of reasons, and take a diversity of forms. To allow for effective suggestions for improvement to be formulated, we deem it necessary to more systematically distinguish different classes of care (each class of course being an ideal type including a wide range of activities). We suggest doing so by first using the “potential third party” criterion to distinguish work and non-work activities, secondly classify work according to the beneficiaries (which is closely linked to but not the same as organizational characteristics), and thirdly characterize the specific role of care work in these categories. The beneficiaries also reflect the motivation held by agents why care work is undertaken, although rarely any motivation comes in isolation. Starting from the proximate causes, the first class of care is caring for oneself, be it in terms of health care, hygiene, or the self-production of consumer goods, both short and long lived. The second class we suggest is caring for the family (native and chosen family including friends). It again includes caring for their health, but also their household (either the common one, or the one the caretaker is managing for the care receiver). It often includes nursing the elderly, disabled or young children, but can also be a kind of neighborhood support, from joint gardening to mutual help in building or renovating a flat or house. Extending the reach of care even wider, we come to care for the public good, with the community from village or city district to higher levels being the beneficiaries. This includes the volunteers working with environment, development, feminist, trade unions, food banks or belief organizations. Finally, there is a whole range of professional care activities, with the possibility to take over any of the previously mentioned activities if there is a financial benefit to be expected, or one is offered by (government) subsidies. We observe a permanent process of substituting professional, exchange value oriented care work for voluntary, use value based care, and vice versa. This dynamic, in combination with the ongoing changes of technology, social security systems and work organization in the remunerated work sets the framework conditions which will determine the future of care, commercial and societal. However, such trends are no destiny; they can be shaped by political interventions. Whether or not a professional or voluntary approach is preferable, depends on the assessment criteria applied which in turn represent political, ethical and cultural preferences.

This issue of M/C Journal asks what’s your vote worth? And what does citizenship mean now? These questions are pressing, not only for the authors and editors of this special issue, but for anyone who contends with the challenges and opportunities presented by the relationship of the individual to the modern state, the difficulty and necessity of effecting change in our polities, and the needs of individuals and communities within frameworks of unequally representative democracies. And we think that’s pretty well all of us. Talk of voting and citizenship also raise further questions about the relationship of macro-level power politics to the mundane sphere of our everyday lives. Voting is a decision that is decidedly personal, requiring the seclusion of the ballot-box, and in Australia at least, a personal inscription of one’s choice on the ballot paper. It’s an important externalisation of our private thoughts and concerns, and it links us, through our nominated representative, to the machinery of State. Citizenship is a matter of rights and duties, and describes all that we are able or expected to do in our relationship with the State and in our membership of communities, however these defined. Our level of activity as citizens is an expression of our affective relationship with State and community – the political volunteerism of small donations and envelope-stuffing, the assertions of protest, membership in unions, parties or community groups are all ways in which our mundane lives link up with tectonic shifts in national, even global governance. Ever since the debacle of the 2000 US presidential election, there has been intensified debate about the effects of apathy, spin and outright corruption on electoral politics. And since the events of the following September, citizens’ rights have been diminished and duties put on something of a war footing in Western democracies, as States militarise in the face of ‘terror’. (“Be alert, not alarmed”). Branches of cultural theory and political science have redoubled their critique of liberal democracy, and the communicative frameworks that are supposed to sustain it, with some scholars presenting voting as a false choice, political communication as lies, and discourses of citizenship as a disciplinary straightjacket. But recent events have made the editors, at least, a little more optimistic. During the time in which we were taking submissions for this special, double issue of M/C Journal, the citizens of Australia voted to change their Federal Government. After 11 years the John Howard-led Liberal Government came to an end on 23 November, swept aside in an election that cost the former PM his own seat. Within a few weeks the new Labor Prime Minister, Kevin Rudd had, on behalf of the nation, ratified the Kyoto protocol on climate change, apologised to the indigenous ‘stolen generation’ who had been taken from their parents as part of a tragically misconceived project of assimilation, and was preparing to pull Australian combat troops out of Iraq. Australia’s long-delayed Kyoto decision was being tipped at the time of writing as an additional pressure the next US president could not possibly ignore. If the Americans sign up, pressure might in turn build on other big emitters like China to find new solutions to their energy needs. Pulling out of Iraq also left the US looking more isolated still in that seemingly interminable occupation. And the apology, though not enough on its own to overcome the terrible disadvantage of Aboriginal people, made front pages around the world, and will no doubt encourage indigenous peoples in their separate, but related struggles. After so many years of divisive intransigence on these and many other issues, after a decade in which the outgoing Government made the country a linchpin of an aggressive, US-led geopolitics of conflict, change was brought about by a succession of little things. Things like the effect on individuals’ relationships and happiness of a new, unfavourable balance in their workplace. Things like a person’s decision to renounce long-standing fears and reassurances. Things like the choices made by people holding stubby pencils in cardboard ballot boxes. These things cascaded, multiplied, and added up to some things that may become bigger than they already are. It was hard to spot these changes in the mundanity of Australia’s electoral rituals – the queue outside the local primary school, the eye-searing welter of bunting and how-to-vote cards, the floppy-hatted volunteers, and the customary fund-raising sausage-sizzle by the exit door. But they were there; they took place; and they matter. The Prime Minister before Howard, Paul Keating, had famously warned the voters off his successor during his losing campaign in 1996 by saying, at the last gasp, that ‘If you change the Prime Minister, you change the country’. For Keating, the choice embodied in a vote had consequences not just for the future of the Nation, but for its character, its being. Keating, famously, was to his bones a creature of electoral politics – he would say this, one might think, and there are many objections to be made to the claim that anything can change the country, any country, so quickly or decisively. Critical voices will say that liberal democracy really only grafts an illusion of choice onto what’s really a late-capitalist consensus – the apparent changes brought about by elections, and even the very idea of popular or national sovereignties are precisely ideological. Others will argue that democratic elections don’t qualify as a choice because there is evidence that the voters are irrational, making decisions on the basis of slender, or incorrect information, and as a result they often choose leaders that do not serve their interests. Others – like Judith Brett in her latest Quarterly Essay, “Exit Right” – argue that any talk of election results signifying a change in ‘national mood’ belies the fact that changes of government usually reflect quite small overall changes in the vote. In 2007, for example, over 46% of the Australian electorate voted for another Howard term, and only a little over 5% of us changed our minds. There is something to all of these arguments, but not enough to diminish the acts of engaged, mundane citizenship that underpinned Australia’s recent transformation. The Australian Council of Trade Unions’ ‘Your Rights at Work’ campaign, which started in 2006, was a grassroots effort to build awareness about the import of the Howard Government’s neoliberal industrial relations reform. As well as bringing down the Government, this may have given Australia’s labour movement a new, independent lease of life. Organisations like GetUp also mobilised progressive grassroots activism in key electorates. Former ABC journalist Maxine McKew, the high profile Labor challenger in Howard’s seat of Bennelong, was assisted by an army of volunteer workers. They letterboxed, doorknocked and answered phones for weeks and were rewarded with the unseating of the Prime Minister. Perhaps what Keating should have said is, ‘by the time you change the Prime Minister, the country already has’. By the time the community at large starts flexing its muscles of citizenship, the big decisions have already been collectively made. In the media sphere too, there was heartening evidence of new forms of engagement. In the old media camp, Murdoch’s The Australian tried to fight a rear-guard campaign to maintain the mainstream media as the sole legitimate forum for public discussion. But its commentaries and editorials looked more than ever anachronistic, as Australia’s increasingly mature blogosphere carried debate and alternative forms of reporting on the election right throughout the year leading up to the long campaign. Politicians too made efforts to engage with participatory culture, with smart uses of Facebook, MySpace and blogs by some leading figures — and a much-derided intervention on YouTube by John Howard, whose video clip misguidedly beginning with the words ‘Good morning’ served as an emblem for a government whose moment had passed. There is evidence this year that America is changing, too, and even though the current rise of Barack Obama as a presidential contender may not result in victory, or even in his nomination, his early successes give more grounds for hope in citizenship. Although the enthusiastic reception for the speeches of this great political orator are described by cynics as ‘creepy’ or ‘cultish’, there are other ways of reading it. We could say that this is evidence of a euphoric affective reinvestment in the possibility of citizenship, and of voting as an agent for change — ‘Yes we can’ is his signature line. The enthusiasm for Obama could also simply be the relief of being able to throw off the defensive versions of citizenship that have prevailed in recent years. It could be that the greatest ‘hope’ Obama is offering is of democratic (and Democratic) renewal, a return to electoral politics, and citizenship, being conducted as if they mean something. The mechanics of Obama’s campaign suggest, too, that ordinary acts of citizenship can make a difference when it comes to institutions of great power, such as the US Presidency. Like Howard Dean before him, Obama’s campaign resourcing is powered by myriad, online gifts from small donors – ordinary men and women have ensured that Obama has more money than the Democrat-establishment Clinton campaign. If nothing else, this suggests that the ‘supply-chain’ of politics is reorienting itself to citizen engagement. Not all of the papers in this issue of M/C Journal are as optimistic as this introduction. Some of them talk about citizenship as a means of exclusion – as a way of defining ‘in’ and ‘out’ groups, as a locus of paranoia. Some see citizenship as heterogenous, and that unequal access to its benefits is a deficit in our democracy. The limits to citizenship, and to the forms of choice that liberal democracy allows need to be acknowledged. But we also need to see these mundane acts of participation as a locus of possibility, and a fulcrum for change. Everyday acts of democracy may not change the country, but they can change the framework in which our conversations about it take place. Indeed, democracy is both more popular and less popular than ever. In our feature article, Brian McNair explores the ‘democratic paradox’ that, on the one hand, democracy spread to 120 countries in the twentieth century while, on the other hand, voter participation in the more established democracies is falling. While rightly cautioning against drawing too neat an equivalence between X Factor and a general election, McNair considers the popularity of voting in participatory TV shows, noting that people will indeed vote when they are motivated enough. He asks whether the evident popularity of voting for play purposes can be harnessed into active citizenship. Melissa Bellanta questions the use of rhetoric of ‘democracy’ in relation to participatory media forms, such as voting in reality TV competitions or in online polls. Bellanta shows how audience interaction was central to late-nineteenth century popular theatre and draws provocative parallels between the ‘voting’ practices of Victorian theatre audiences and contemporary viewer-voting. She argues that the attendant rhetoric of ‘democracy’ in such interactions can divert our attention from the real characteristics of such behaviour. Digital artist xtine explores a ‘crisis of democracy’ created by tensions between participation and control. She draws upon, on the one hand, Guattari’s analysis of strategies for social change and, on the other, polemical discussions of culture jamming by Naomi Klein, and by Adbusters’ founder Kalle Lasn. Her paper introduces a number of Web projects which aim to enable new forms of local consumption and interaction. Kimberley Mullins surveys the shifting relationships between concepts of ‘public’ and ‘audience’. She discuses how these different perspectives blur and intertwine in contemporary political communication, with voters sometimes invoked as citizens and sometimes presented with entertainment spectacles in political discourse. Mark Hayward looks at the development of global television in Italy, specifically the public broadcaster RAI International, in light of the changing nature of political institutions. He links changes in the nature of the State broadcaster, RAI, with changes in national institutions made under the Berlusconi government. Hayward sees these changes as linked to a narrowing conception of citizenship used as a tool for increasingly ethno-centric forms of exclusion. Panizza Allmark considers one response to the 7 July 2005 bombings in London – the “We’re not afraid” Website, where Londoners posted images of life going on “as normal” in the face of the Tube attacks. As Allmark puts it, these photographs “promote the pleasures of western cultural values as a defense against the anxiety of terror.” Paradoxically, these “domestic snapshots” work to “arouse the collective memory of terrorism and violence”, only ambiguously resolving the impact of the 7 July events. This piece adds to the small but important literature on the relationship between photography, blogging and everyday life. James Arvanitakis’s piece, “The Heterogenous Citizen: How Many of Us Care about Don Bradman’s Average” opens out from a consideration of Australia’s Citizenship Test, introduced by the former government, into a typology of citizenship that allows for different versions of citizenship, and understandings of it “as a fluid and heterogenous phenomenon that can be in surplus, deficit, progressive and reactionary”. His typology seeks to open up new spaces for understanding citizenship as a practice, and as a relation to others, communities and the State. Anne Aly and Lelia Green’s piece, “Moderate Islam: Defining the Good Citizen”, thinks through the dilemmas Australian Muslims face in engaging with the broader community, and the heavy mediation of the state in defining the “good”, moderate Muslim identity in the age of terror. Their research is a result of a major project investigating Australian Muslim identity and citizenship, and finds that they are dealt with in media and political discourse through the lens of the “clash” between East and West embodied on the “war on terror”. For them, “religion has become the sole and only characteristic by which Muslims are recognised, denying them political citizenship and access to the public spaces of citizenship.” Alex Burns offers a critical assessment of claims made, and theories advanced about citizen media. He is skeptical about the definitions of citizenship and journalism that underpin optimistic new media theory. He notes the need for future research the reevaluates citizen journalism, and suggests an approach that builds on rich descriptions of journalistic experience, and “practice-based” approaches. Derek Barry’s “Wilde’s Evenings” offers a brief overview of the relationships between citizen journalism, the mainstream media and citizenship, through the lens of recent developments in Australia, and the 2007 Federal election, mentioned earlier in this introduction. As a practitioner and observer, Derek’s focus is on the status of citizen journalism as political activism, and whether the aim of citizen journalism, going forward, should be “payment or empowerment”. Finally, our cover image, by Drew, author of the successful Webcomic toothpastefordinner.com, offers a more sardonic take on the processes of voting and citizenship than we have in our introduction. The Web has not only provided a space for bloggers and citizen journalists, but also for a plethora of brilliant independent comic artists, who not only offer economical, mordant political commentary, but in some ways point the way towards sustainable practices in online independent media. Toothpastefordinner.com is not exclusively focused on political content, but it is flourishing on the basis of giving core content away, and subsisting largely on self-generated merchandise. This is one area for future research in online citizen media to explore. The tension between optimistic and pessimistic assessments of voting, citizenship, and the other apparatuses of liberal democracy will not be going anywhere soon, and nor will the need to “change the country” once in awhile. Meanwhile, the authors and editors of this special edition of M/C Journal hope to have explored these issues in a way that has provoked some further thought and debate among you, as voters, citizens and readers. References Brett, Judith. “Exit Right.” Quarterly Essay 28 (2008). Citation reference for this article MLA Style Meikle, Graham, Jason A. Wilson, and Barry Saunders. "Vote / Citizen." M/C Journal 10.6/11.1 (2008). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0804/00-editorial.php>. APA Style Meikle, G., J. Wilson, and B. Saunders. (Apr. 2008) "Vote / Citizen," M/C Journal, 10(6)/11(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0804/00-editorial.php>.

This issue of M/C Journal asks what’s your vote worth? And what does citizenship mean now? These questions are pressing, not only for the authors and editors of this special issue, but for anyone who contends with the challenges and opportunities presented by the relationship of the individual to the modern state, the difficulty and necessity of effecting change in our polities, and the needs of individuals and communities within frameworks of unequally representative democracies. And we think that’s pretty well all of us. Talk of voting and citizenship also raise further questions about the relationship of macro-level power politics to the mundane sphere of our everyday lives. Voting is a decision that is decidedly personal, requiring the seclusion of the ballot-box, and in Australia at least, a personal inscription of one’s choice on the ballot paper. It’s an important externalisation of our private thoughts and concerns, and it links us, through our nominated representative, to the machinery of State. Citizenship is a matter of rights and duties, and describes all that we are able or expected to do in our relationship with the State and in our membership of communities, however these defined. Our level of activity as citizens is an expression of our affective relationship with State and community – the political volunteerism of small donations and envelope-stuffing, the assertions of protest, membership in unions, parties or community groups are all ways in which our mundane lives link up with tectonic shifts in national, even global governance. Ever since the debacle of the 2000 US presidential election, there has been intensified debate about the effects of apathy, spin and outright corruption on electoral politics. And since the events of the following September, citizens’ rights have been diminished and duties put on something of a war footing in Western democracies, as States militarise in the face of ‘terror’. (“Be alert, not alarmed”). Branches of cultural theory and political science have redoubled their critique of liberal democracy, and the communicative frameworks that are supposed to sustain it, with some scholars presenting voting as a false choice, political communication as lies, and discourses of citizenship as a disciplinary straightjacket. But recent events have made the editors, at least, a little more optimistic. During the time in which we were taking submissions for this special, double issue of M/C Journal, the citizens of Australia voted to change their Federal Government. After 11 years the John Howard-led Liberal Government came to an end on 23 November, swept aside in an election that cost the former PM his own seat. Within a few weeks the new Labor Prime Minister, Kevin Rudd had, on behalf of the nation, ratified the Kyoto protocol on climate change, apologised to the indigenous ‘stolen generation’ who had been taken from their parents as part of a tragically misconceived project of assimilation, and was preparing to pull Australian combat troops out of Iraq. Australia’s long-delayed Kyoto decision was being tipped at the time of writing as an additional pressure the next US president could not possibly ignore. If the Americans sign up, pressure might in turn build on other big emitters like China to find new solutions to their energy needs. Pulling out of Iraq also left the US looking more isolated still in that seemingly interminable occupation. And the apology, though not enough on its own to overcome the terrible disadvantage of Aboriginal people, made front pages around the world, and will no doubt encourage indigenous peoples in their separate, but related struggles. After so many years of divisive intransigence on these and many other issues, after a decade in which the outgoing Government made the country a linchpin of an aggressive, US-led geopolitics of conflict, change was brought about by a succession of little things. Things like the effect on individuals’ relationships and happiness of a new, unfavourable balance in their workplace. Things like a person’s decision to renounce long-standing fears and reassurances. Things like the choices made by people holding stubby pencils in cardboard ballot boxes. These things cascaded, multiplied, and added up to some things that may become bigger than they already are. It was hard to spot these changes in the mundanity of Australia’s electoral rituals – the queue outside the local primary school, the eye-searing welter of bunting and how-to-vote cards, the floppy-hatted volunteers, and the customary fund-raising sausage-sizzle by the exit door. But they were there; they took place; and they matter. The Prime Minister before Howard, Paul Keating, had famously warned the voters off his successor during his losing campaign in 1996 by saying, at the last gasp, that ‘If you change the Prime Minister, you change the country’. For Keating, the choice embodied in a vote had consequences not just for the future of the Nation, but for its character, its being. Keating, famously, was to his bones a creature of electoral politics – he would say this, one might think, and there are many objections to be made to the claim that anything can change the country, any country, so quickly or decisively. Critical voices will say that liberal democracy really only grafts an illusion of choice onto what’s really a late-capitalist consensus – the apparent changes brought about by elections, and even the very idea of popular or national sovereignties are precisely ideological. Others will argue that democratic elections don’t qualify as a choice because there is evidence that the voters are irrational, making decisions on the basis of slender, or incorrect information, and as a result they often choose leaders that do not serve their interests. Others – like Judith Brett in her latest Quarterly Essay, “Exit Right” – argue that any talk of election results signifying a change in ‘national mood’ belies the fact that changes of government usually reflect quite small overall changes in the vote. In 2007, for example, over 46% of the Australian electorate voted for another Howard term, and only a little over 5% of us changed our minds. There is something to all of these arguments, but not enough to diminish the acts of engaged, mundane citizenship that underpinned Australia’s recent transformation. The Australian Council of Trade Unions’ ‘Your Rights at Work’ campaign, which started in 2006, was a grassroots effort to build awareness about the import of the Howard Government’s neoliberal industrial relations reform. As well as bringing down the Government, this may have given Australia’s labour movement a new, independent lease of life. Organisations like GetUp also mobilised progressive grassroots activism in key electorates. Former ABC journalist Maxine McKew, the high profile Labor challenger in Howard’s seat of Bennelong, was assisted by an army of volunteer workers. They letterboxed, doorknocked and answered phones for weeks and were rewarded with the unseating of the Prime Minister. Perhaps what Keating should have said is, ‘by the time you change the Prime Minister, the country already has’. By the time the community at large starts flexing its muscles of citizenship, the big decisions have already been collectively made. In the media sphere too, there was heartening evidence of new forms of engagement. In the old media camp, Murdoch’s The Australian tried to fight a rear-guard campaign to maintain the mainstream media as the sole legitimate forum for public discussion. But its commentaries and editorials looked more than ever anachronistic, as Australia’s increasingly mature blogosphere carried debate and alternative forms of reporting on the election right throughout the year leading up to the long campaign. Politicians too made efforts to engage with participatory culture, with smart uses of Facebook, MySpace and blogs by some leading figures — and a much-derided intervention on YouTube by John Howard, whose video clip misguidedly beginning with the words ‘Good morning’ served as an emblem for a government whose moment had passed. There is evidence this year that America is changing, too, and even though the current rise of Barack Obama as a presidential contender may not result in victory, or even in his nomination, his early successes give more grounds for hope in citizenship. Although the enthusiastic reception for the speeches of this great political orator are described by cynics as ‘creepy’ or ‘cultish’, there are other ways of reading it. We could say that this is evidence of a euphoric affective reinvestment in the possibility of citizenship, and of voting as an agent for change — ‘Yes we can’ is his signature line. The enthusiasm for Obama could also simply be the relief of being able to throw off the defensive versions of citizenship that have prevailed in recent years. It could be that the greatest ‘hope’ Obama is offering is of democratic (and Democratic) renewal, a return to electoral politics, and citizenship, being conducted as if they mean something. The mechanics of Obama’s campaign suggest, too, that ordinary acts of citizenship can make a difference when it comes to institutions of great power, such as the US Presidency. Like Howard Dean before him, Obama’s campaign resourcing is powered by myriad, online gifts from small donors – ordinary men and women have ensured that Obama has more money than the Democrat-establishment Clinton campaign. If nothing else, this suggests that the ‘supply-chain’ of politics is reorienting itself to citizen engagement. Not all of the papers in this issue of M/C Journal are as optimistic as this introduction. Some of them talk about citizenship as a means of exclusion – as a way of defining ‘in’ and ‘out’ groups, as a locus of paranoia. Some see citizenship as heterogenous, and that unequal access to its benefits is a deficit in our democracy. The limits to citizenship, and to the forms of choice that liberal democracy allows need to be acknowledged. But we also need to see these mundane acts of participation as a locus of possibility, and a fulcrum for change. Everyday acts of democracy may not change the country, but they can change the framework in which our conversations about it take place. Indeed, democracy is both more popular and less popular than ever. In our feature article, Brian McNair explores the ‘democratic paradox’ that, on the one hand, democracy spread to 120 countries in the twentieth century while, on the other hand, voter participation in the more established democracies is falling. While rightly cautioning against drawing too neat an equivalence between X Factor and a general election, McNair considers the popularity of voting in participatory TV shows, noting that people will indeed vote when they are motivated enough. He asks whether the evident popularity of voting for play purposes can be harnessed into active citizenship. Melissa Bellanta questions the use of rhetoric of ‘democracy’ in relation to participatory media forms, such as voting in reality TV competitions or in online polls. Bellanta shows how audience interaction was central to late-nineteenth century popular theatre and draws provocative parallels between the ‘voting’ practices of Victorian theatre audiences and contemporary viewer-voting. She argues that the attendant rhetoric of ‘democracy’ in such interactions can divert our attention from the real characteristics of such behaviour. Digital artist xtine explores a ‘crisis of democracy’ created by tensions between participation and control. She draws upon, on the one hand, Guattari’s analysis of strategies for social change and, on the other, polemical discussions of culture jamming by Naomi Klein, and by Adbusters’ founder Kalle Lasn. Her paper introduces a number of Web projects which aim to enable new forms of local consumption and interaction. Kimberley Mullins surveys the shifting relationships between concepts of ‘public’ and ‘audience’. She discuses how these different perspectives blur and intertwine in contemporary political communication, with voters sometimes invoked as citizens and sometimes presented with entertainment spectacles in political discourse. Mark Hayward looks at the development of global television in Italy, specifically the public broadcaster RAI International, in light of the changing nature of political institutions. He links changes in the nature of the State broadcaster, RAI, with changes in national institutions made under the Berlusconi government. Hayward sees these changes as linked to a narrowing conception of citizenship used as a tool for increasingly ethno-centric forms of exclusion. Panizza Allmark considers one response to the 7 July 2005 bombings in London – the “We’re not afraid” Website, where Londoners posted images of life going on “as normal” in the face of the Tube attacks. As Allmark puts it, these photographs “promote the pleasures of western cultural values as a defense against the anxiety of terror.” Paradoxically, these “domestic snapshots” work to “arouse the collective memory of terrorism and violence”, only ambiguously resolving the impact of the 7 July events. This piece adds to the small but important literature on the relationship between photography, blogging and everyday life. James Arvanitakis’s piece, “The Heterogenous Citizen: How Many of Us Care about Don Bradman’s Average” opens out from a consideration of Australia’s Citizenship Test, introduced by the former government, into a typology of citizenship that allows for different versions of citizenship, and understandings of it “as a fluid and heterogenous phenomenon that can be in surplus, deficit, progressive and reactionary”. His typology seeks to open up new spaces for understanding citizenship as a practice, and as a relation to others, communities and the State. Anne Aly and Lelia Green’s piece, “Moderate Islam: Defining the Good Citizen”, thinks through the dilemmas Australian Muslims face in engaging with the broader community, and the heavy mediation of the state in defining the “good”, moderate Muslim identity in the age of terror. Their research is a result of a major project investigating Australian Muslim identity and citizenship, and finds that they are dealt with in media and political discourse through the lens of the “clash” between East and West embodied on the “war on terror”. For them, “religion has become the sole and only characteristic by which Muslims are recognised, denying them political citizenship and access to the public spaces of citizenship.” Alex Burns offers a critical assessment of claims made, and theories advanced about citizen media. He is skeptical about the definitions of citizenship and journalism that underpin optimistic new media theory. He notes the need for future research the reevaluates citizen journalism, and suggests an approach that builds on rich descriptions of journalistic experience, and “practice-based” approaches. Derek Barry’s “Wilde’s Evenings” offers a brief overview of the relationships between citizen journalism, the mainstream media and citizenship, through the lens of recent developments in Australia, and the 2007 Federal election, mentioned earlier in this introduction. As a practitioner and observer, Derek’s focus is on the status of citizen journalism as political activism, and whether the aim of citizen journalism, going forward, should be “payment or empowerment”. Finally, our cover image, by Drew, author of the successful Webcomic toothpastefordinner.com, offers a more sardonic take on the processes of voting and citizenship than we have in our introduction. The Web has not only provided a space for bloggers and citizen journalists, but also for a plethora of brilliant independent comic artists, who not only offer economical, mordant political commentary, but in some ways point the way towards sustainable practices in online independent media. Toothpastefordinner.com is not exclusively focused on political content, but it is flourishing on the basis of giving core content away, and subsisting largely on self-generated merchandise. This is one area for future research in online citizen media to explore.The tension between optimistic and pessimistic assessments of voting, citizenship, and the other apparatuses of liberal democracy will not be going anywhere soon, and nor will the need to “change the country” once in awhile. Meanwhile, the authors and editors of this special edition of M/C Journal hope to have explored these issues in a way that has provoked some further thought and debate among you, as voters, citizens and readers. ReferencesBrett, Judith. “Exit Right.” Quarterly Essay 28 (2008).

Introduction How do we measure intimacy? What are its impacts on our social, political and personal lives? Can we claim a politics to our intimate lives that escapes the normative confines of archaic institutions, while making social justice claims for relationship recognition? Negotiating some of these disparate questions requires us to think more broadly in contemporary public debates on equality and relationship recognition. Specifically, by outlining the impacts of the popular "gay marriage" debate, this paper examines the impacts of queer theory in association with public policy and community lobbying for relationship equality. Much of the debate remains polarised: eliminating discrimination is counterposed to religious or reproductive narratives that suggest such recognition undermines the value of the "natural" heterosexual family. Introducing queer theory into advocacy that oscillates between rights and reproduction problematises indexing intimacy against normative ideas of monogamy and family. While the arguments circulated by academics, lawyers, politicians and activists have disparate political and ethical impacts, when taken together, they continue to define marriage as a public regulation of intimacy and citizenship. Citizenship, measured in democratic participation and choice, however, can only be realised through reflexive politics that value difference. Encouraging critical dialogue across disparate areas of the marriage equality debate will have a significant impact on how we make ethical claims for recognising intimacy. (Re)defining Marriage In legislative terms, marriage remains the most fundamental means through which the relationship between citizenship and intimacy is crystallised in Australia. For example, in 2004 the Federal Liberal Government in Australia passed a legislative amendment to the Marriage Act 1961 and expressly defined marriage as a union between a man and a woman. By issuing a public legislative amendment, the Government intended to privilege monogamous (in this case understood as heterosexual) intimacy by precluding same-sex or polygamous marriage. Such an exercise had rhetorical rather than legal significance, as common law principles had previously defined the scope of marriage in gender specific terms for decades (Graycar and Millbank 41). Marriage as an institution, however, is not a universal or a-historical discourse limited to legal or political constructs. Socialist feminist critiques of marriage in the 1950s conceptualised the legal and gender specific constructs in marriage as a patriarchal contract designed to regulate female bodies (Hannam 146). However, Angela McRobbie notes that within a post-feminist context, these historical realities of gendered subjugation, reproduction or domesticity have been "disarticulated" (26). Marriage has become a more democratic and self-reflexive expression of intimacy for women. David Shumway elaborates this idea and argues that this shift has emerged in a context of "social solidarity" within a consumer environment of social fragmentation (23). What this implies is that marriage now evokes a range of cultural choices, consumer practices and affective trends that are incommensurable to a singular legal or historical term of reference. Debating the Politics of Intimacy and Citizenship In order to reflect on this shifting relationship between choice, citizenship and marriage as a concept, it is necessary to highlight that marriage extends beyond private articulations of love. It is a ritualised performance of heterosexual individual (or coupled) citizenship as it entrenches economic and civil rights and responsibilities. The private becomes public. Current neo-liberal approaches to same-sex marriage focus on these symbolic and economic questions of how recognising intimacy is tied to equality. In a legal and political context, marriage is defined in s5 Marriage Act as "the union between a man and a woman to the exclusion of all others, voluntarily entered into for life." While the Act does not imbue marriage with religious or procreative significance, such a gender dichotomous definition prevents same-sex and gender diverse partners from entering into marriage. For Morris Kaplan, this is a problem because "full equality for lesbian and gay citizens requires access to the legal and social recognition of our intimate associations" (201). Advocates and activists define the quest for equal citizenship by engaging with current religious dogma that situates marriage within a field of reproduction, whereby same-sex marriage is seen to rupture the traditional rubric of monogamous kinship and the biological processes of "gender complementarity" (Australian Christian Lobby 1). Liberal equality arguments reject such conservative assertions on the basis that desire, sexuality and intimacy are innate features of human existence and hence always already implicated in public spheres (Kaplan 202). Thus, legal visibility or state recognition becomes crucial to sustaining practices of intimacy. Problematising the broader social impact of a civil rights approach through the perspective of queer theory, the private/public distinctions that delineate citizenship and intimacy become more difficult to negotiate. Equality and queer theory arguments on same-sex marriage are difficult to reconcile, primarily because they signify the different psychic and cultural investments in the monogamous couple. Butler asserts that idealisations of the couple in legal discourse relates to norms surrounding community, family and nationhood (Undoing 116). This structured circulation of sexual norms reifies the hetero-normative forms of relationships that ought to be recognised (and are desired) by the state. Butler also interrogates this logic of marriage, as a heterosexual norm, and suggests it has the capacity to confine rather than liberate subjects (Undoing 118-20). The author's argument relies upon Michel Foucault's notion of power and subjection, where the subject is not an autonomous individual (as conceived in neo liberal discourses) but a site of disciplined discursive production (Trouble 63). Butler positions the heterosexuality of marriage as a "cultural and symbolic foundation" that renders forms of kinship, monogamy, parenting and community intelligible (Undoing 118). In this sense, marriage can be a problematic articulation of state interests, particularly in terms of perpetuating domesticity, economic mobility and the heterosexual family. As former Australian Prime Minister John Howard opines: Marriage is … one of the bedrock institutions of our society … marriage, as we understand it in our society, is about children … providing for the survival of the species. (qtd. in Wade) Howard's politicisation of marriage suggests that it remains crucial to the preservation of the nuclear family. In doing so, the statement also exemplifies homophobic anxieties towards non-normative kinship relations "outside the family". The Prime Ministers' words characterise marriage as a framework which privileges hegemonic ideas of monogamy, biological reproduction and gender dichotomy. Butler responds to these homophobic terms by alluding to the discursive function of a "heterosexual matrix" which codes and produces dichotomous sexes, genders and (hetero)sexual desires (Trouble 36). By refusing to accept the binary neo-liberal discourse in which one is either for or against gay marriage, Butler asserts that by prioritising marriage, the individual accepts the discursive terms of recognition and legitimacy in subjectifying what counts as love (Undoing 115). What this author's argument implies is that by recuperating marital norms, the individual is not liberated, but rather participates in the discursive "trap" and succumbs to the terms of a heterosexual matrix (Trouble 56). In contradistinction to Howard's political rhetoric, engaging with Foucault's broader theoretical work on sexuality and friendship can influence how we frame the possibilities of intimacy beyond parochial narratives of conjugal relationships. Foucault emphasises that countercultural intimacies rely on desires that are relegated to the margins of mainstream (hetero)sexual culture. For example, the transformational aesthetics in practices such as sadomasochism or queer polyamorous relationships exist due to certain prohibitions in respect to sex (Foucault, History (1) 38, and "Sex" 169). Foucault notes how forms of resistance that transgress mainstream norms produce new experiences of pleasure. Being "queer" (though Foucault does not use this word) becomes identified with new modes of living, rather than a static identity (Essential 138). Extending Foucault, Butler argues that positioning queer intimacies within a field of state recognition risks normalising relationships in terms of heterosexual norms whilst foreclosing the possibilities of new modes of affection. Jasbir Puar argues that queer subjects continue to feature on the peripheries of moral and legal citizenship when their practices of intimacy fail to conform to the socio-political dyadic ideal of matrimony, fidelity and reproduction (22-28). Puar and Butler's reluctance to embrace marriage becomes clearer through an examination of the obiter dicta in the recent American jurisprudence where the proscription on same-sex marriage was overturned in California: To the extent proponents seek to encourage a norm that sexual activity occur within marriage to ensure that reproduction occur within stable households, Proposition 8 discourages that norm because it requires some sexual activity and child-bearing and child-rearing to occur outside marriage. (Perry vs Schwarzenegger 128) By connecting the discourse of matrimony and sex with citizenship, the court reifies the value of marriage as an institution of the family, which should be extended to same-sex couples. Therefore, by locating the family in reproductive heterosexual terms, the court forecloses other modes of recognition or rights for those who are in non-monogamous relationships or choose not to reproduce. The legal reasoning in the case evinces the ways in which intimate citizenship or legitimate kinship is understood in highly parochial terms. As Kane Race elaborates, the suturing of domesticity and nationhood, with the rhetoric that "reproduction occur within stable households", frames heterosexual nuclear bonds as the means to legitimate sexual relations (98). By privileging a familial kinship aesthetic to marriage, the state implicitly disregards recognising the value of intimacy in non-nuclear communities or families (Race 100). Australia, however, unlike most foreign nations, has a dual model of relationship recognition. De facto relationships are virtually indistinguishable from marriage in terms of the rights and entitlements couples are able to access. Very recently, the amendments made by the Same-Sex Relationships (Equal Treatment in Commonwealth Laws - General Reform) Act 2008 (Cth) has ensured same-sex couples have been included under Federal definitions of de facto relationships, thereby granting same-sex couples the same material rights and entitlements as heterosexual married couples. While comprehensive de facto recognition operates uniquely in Australia, it is still necessary to question the impact of jurisprudence that considers only marriage provides the legitimate structure for raising children. As Laurent Berlant suggests, those who seek alternative "love plots" are denied the legal and cultural spaces to realise them ("Love" 479). Berlant's critique emphasises how current "progressive" legal approaches to same-sex relationships rely on a monogamous (heterosexual) trajectory of the "love plot" which marginalises those who are in divorced, single, polyamorous or multi-parent situations. For example, in the National Year of Action, a series of marriage equality rallies held across Australia over 2010, non-conjugal forms of intimacy were inadvertently sidelined in order to make a claim for relationship recognition. In a letter to the Sydney Star Observer, a reader laments: As a gay man, I cannot understand why gay people would want to engage in a heterosexual ritual called marriage … Why do gay couples want to buy into this ridiculous notion is beyond belief. The laws need to be changed so that gays are treated equal under the law, but this is not to be confused with marriage as these are two separate issues... (Michael 2) Marriage marks a privileged position of citizenship and consumption, to which all other gay and lesbian rights claims are tangential. Moreover, as this letter to the Sydney Star Observer implies, by claiming sexual citizenship through the rubric of marriage, discussions about other campaigns for legislative equality are effectively foreclosed. Melissa Gregg expands on such a problematic, noting that the legal responses to equality reiterate a normative relationship between sexuality and power, where only couples that subscribe to dyadic, marriage-like relationships are offered entitlements by the state (4). Correspondingly, much of the public activism around marriage equality in Australia seeks to achieve its impact for equality (reforming the Marriage Act) by positioning intimacy in terms of state legitimacy. Butler and Warner argue that when speaking of legitimacy a relation to what is legitimate is implied. Lisa Bower corroborates this, asserting "legal discourse creates norms which universalise particular modes of living…while suppressing other practices and identities" (267). What Butler's and Bower's arguments reveal is that legitimacy is obtained through the extension of marriage to homosexual couples. For example, Andrew Barr, the current Labor Party Education Minister in the Australian Capital Territory (ACT), noted that "saying no to civil unions is to say that some relationships are more legitimate than others" (quoted in "Legal Ceremonies"). Ironically, such a statement privileges civil unions by rendering them as the normative basis on which to grant legal recognition. Elizabeth Povinelli argues the performance of dyadic intimacy becomes the means to assert legal and social sovereignty (112). Therefore, as Jenni Millbank warns, marriage, or even distinctive forms of civil unions, if taken alone, can entrench inequalities for those who choose not to participate in these forms of recognition (8). Grassroots mobilisation and political lobbying strategies around marriage equality activism can have the unintentional impact, however, of obscuring peripheral forms of intimacy and subsequently repudiating those who contest the movement towards marriage. Warner argues that those who choose to marry derive pride from their monogamous commitment and "family" oriented practice, a privilege afforded through marital citizenship (82). Conversely, individuals and couples who deviate from the "normal" (read: socially palatable) intimate citizen, such as promiscuous or polyamorous subjects, are rendered shameful or pitiful. This political discourse illustrates that there is a strong impetus in the marriage equality movement to legitimate "homosexual love" because it mimics the norms of monogamy, stability, continuity and family by only seeking to substitute the sex of the "other" partner. Thus, civil rights discourse maintains the privileged political economy of marriage as it involves reproduction (even if it is not biological), mainstream social roles and monogamous sex. By defining social membership and future life in terms of a heterosexual life-narrative, same-sex couples become wedded to the idea of matrimony as the basis for sustainable intimacy and citizenship (Berlant and Warner 557). Warner is critical of recuperating discourses that privilege marriage as the ideal form of intimacy. This is particularly concerning when diverse erotic and intimate communities, which are irreducible to normative forms of citizenship, are subject to erasure. Que(e)rying the Future of Ethics and Politics By connecting liberal equality arguments with Butler and Warner's work on queer ethics, there is hesitation towards privileging marriage as the ultimate form of intimacy. Moreover, Butler stresses the importance of a transformative practice of queer intimacy: It is crucial…that we maintain a critical and transformative relation to the norms that govern what will not count as intelligible and recognisable alliance and kinship. (Undoing 117) Here the author attempts to negotiate the complex terrain of queer citizenship and ethics. On one hand, it is necessary to be made visible in order to engage in political activism and be afforded rights within a state discourse. Simultaneously, on the other hand, there is a need to transform the prevailing hetero-normative rhetoric of romantic love in order to prevent pathologising bodies or rendering certain forms of intimacy as aberrant or deviant because, as Warner notes, they do not conform to our perception of what we understand to be normal or morally desirable. Foucault's work on the aesthetics of the self offers a possible transformational practice which avoids the risks Warner and Butler mention because it eludes the "normative determinations" of moralities and publics, whilst engaging in an "ethical stylization" (qtd. in Race 144). Whilst Foucault's work does not explicitly address the question of marriage, his work on friendship gestures to the significance of affective bonds. Queer kinship has the potential to produce new ethics, where bodies do not become subjects of desires, but rather act as agents of pleasure. Negotiating the intersection between active citizenship and transformative intimacy requires rethinking the politics of recognition and normalisation. Warner is quite ambivalent as to the potential of appropriating marriage for gays and lesbians, despite the historical dynamism of marriage. Rather than acting as a progressive mechanism for rights, it is an institution that operates by refusing to recognise other relations (Warner 129). However, as Alexander Duttmann notes, recognition is more complex and a paradoxical means of relation and identification. It involves a process in which the majority neutralises the difference of the (minority) Other in order to assimilate it (27). However, in the process of recognition, the Other which is validated, then transforms the position of the majority, by altering the terms by which recognition is granted. Marriage no longer simply confers recognition for heterosexual couples to engage in reproduction (Secomb 133). While some queer couples may subscribe to a monogamous relationship structure, these relationships necessarily trouble conservative politics. The lamentations of the Australian Christian Lobby regarding the "fundamental (anatomical) gender complementarity" of same-sex marriage reflect this by recognising the broader social transformation that will occur (and already does with many heterosexual marriages) by displacing the association between marriage, procreation and parenting (5). Correspondingly, Foucault's work assists in broadening the debate on relationship recognition by transforming our understanding of choice and ethics in terms of "queer friendship." He describes it as a practice that resists the normative public distinction between romantic and platonic affection and produces new aesthetics for sexual and non-sexual intimacy (Foucault, Essential 170). Linnell Secomb argues that this "double potential" alluded to in Foucault and Duttman's work, has the capacity to neutralise difference as Warner fears (133). However, it can also transform dominant narratives of sexual citizenship, as enabling marriage equality will impact on how we imagine traditional heterosexual or patriarchal "plots" to intimacy (Berlant, "Intimacy" 286). Conclusion Making an informed impact into public debates on marriage equality requires charting the locus of sexuality, intimacy and citizenship. Negotiating academic discourses, social and community activism, with broader institutions and norms presents political and social challenges when thinking about the sorts of intimacy that should be recognised by the state. The civil right to marriage, irrespective of the sex or gender of one's partner, reflects a crucial shift towards important democratic participation of non-heterosexual citizens. However, it is important to note that the value of such intimacy cannot be indexed against a single measure of legal reform. While Butler and Warner present considered indictments on the normalisation of queer intimacy through marriage, such arguments do not account for the impacts of que(e)rying cultural norms and practices through social and political change. Marriage is not a singular or a-historical construction reducible to state recognition. Moreover, in a secular democracy, marriage should be one of many forms of diverse relationship recognition open to same-sex and gender diverse couples. In order to expand the impact of social and legal claims for recognition, it is productive to rethink the complex nature of recognition, ritual and aesthetics within marriage. In doing so, we can begin to transform the possibilities for articulating intimate citizenship in plural democracies. References Australian Christian Lobby. "Submission to the Senate Legal and Constitutional Affairs Legislation Committee Inquiry into the Marriage Equality Amendment Bill 2009." Deakin: ACL, 2009. Australian Government. "Sec. 5." Marriage Act of 1961 (Cth). 1961. ———. Same-Sex Relationships (Equal Treatment in Commonwealth Laws - General Reform) Act 2008 (Cth). 2008. Bell, David, and John Binnie. The Sexual Citizen: Queer Politics and Beyond. Oxford: Polity P, 2000. Berlant, Lauren. "Intimacy: A Special Issue." Critical Inquiry 24 (1998): 281-88. ———. "Love, a Queer Feeling." Homosexuality and Psychoanalysis. Eds. Tim Dean and Christopher Lane. Chicago: U of Chicago P, 2001:432-52. Berlant, Lauren, and Michael Warner. "Sex in Public." Ed. Lauren Berlant. Intimacy. Chicago and London: U of Chicago P, 2000: 311-30. Bower, Lisa. "Queer Problems/Straight Solutions: The Limits of a Politics of 'Official Recognition'" Playing with Fire: Queer Politics, Queer Theories. Ed. Shane Phelan. London and New York: Routledge, 1997: 267-91. Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. New York and London: Routledge, 1990. ———. Undoing Gender. New York: Routledge, 2004. Duttmann, Alexander. Between Cultures: Tensions in the Struggle for Recognition. London: Verso, 2000. Foucault, Michel. The History of Sexuality (1): The Will to Knowledge. London: Penguin Books, 1977. ———. "Sex, Power and the Politics of Identity." Ethics: Subjectivity and Truth. Ed. Paul Rabinow. London: Allen Lange/Penguin, 1984. 163-74. ———. Essential Works of Foucault: 1954-1984: Ethics, Vol. 1. London: Penguin, 2000. Graycar, Reg, and Jenni Millbank. "From Functional Families to Spinster Sisters: Australia's Distinctive Path to Relationship Recognition." Journal of Law and Policy 24. 2007: 1-44. Gregg, Melissa. "Normal Homes." M/C Journal 10.4 (2007). 27 Aug. 2007 ‹http://journal.media-culture.org.au/0708/02-gregg.php›. Hannam, Jane. Feminism. London and New York: Pearson Education, 2007. Kaplan, Morris. "Intimacy and Equality: The Question of Lesbian and Gay Marriage." Playing with Fire: Queer Politics, Queer Theories. Ed. Shane Phelan. London and New York: Routledge, 1997: 201-30. "Legal Ceremonies for Same-Sex Couples." ABC Online 11 Nov. 2009. 13 Dec. 2011 ‹http://www.abc.net.au/news/stories/2009/11/11/2739661.htm›. McRobbie, Angela. The Aftermath of Feminism: Gender, Culture and Social Change. London and New York: Sage, 2008. Michael. "Why Marriage?" Letter to the Editor. Sydney Star Observer 1031 (20 July 2010): 2. Millbank, Jenni. "Recognition of Lesbian and Gay Families in Australian Law - Part One: Couples." Federal Law Review 34 (2008): 1-44. Perry v. Schwarzenegger. 3: 09 CV 02292. United States District Court for the Northern District of California. 2010. Povinelli, Elizabeth. Empire of Love: Toward a Theory of Intimacy, Genealogy and Carnality. Durham: Duke UP, 2006. Puar, Jasbir. Terrorist Assemblages: Homonationalism in Queer Times. Durham: Duke UP, 2007. Race, Kane. Pleasure Consuming Medicine: The Queer Politics of Drugs. Durham and London: Duke UP, 2009. Secomb, Linnell. Philosophy and Love. Edinburgh: Edinburgh UP, 2007. Shumway, David. Modern Love: Romance, Intimacy and the Marriage Crisis. New York: New York UP, 2003. Wade, Matt. "PM Joins Opposition against Gay Marriage as Cleric's Election Stalls." The Sydney Morning Herald 6 Aug. 2003. Warner, Michael. The Trouble with Normal: Sex, Politics and the Ethics of Queer Life. Cambridge: Harvard UP, 1999.

This article proposes that the growing popularity of reality television in the southernmost state of India, Kerala – disseminated locally and throughout the Indian diaspora – is not the product of an innocuous nostalgia for a fast-disappearing regional identity but rather a spectacular example of an emergent ideology that displaces cultural memory, collective identity, and secular nationalism with new, globalised forms of public sentiment. Further, it is arguable that this g/local media culture also displaces hard-won secular feminist constructions of gender and the contemporary modern “Indian woman.” Shows like Idea Star Singer (hereafter ISS) (Malayalam [the language spoken in Kerala] television’s most popular reality television series), based closely on American Idol, is broadcast worldwide to dozens of nations including the US, the UK, China, Russia, Sri Lanka, and several nations in the Middle East and the discussion that follows attempts both to account for this g/local phenomenon and to problematise it. ISS concentrates on staging the diversity and talent of Malayalee youth and, in particular, their ability to sing ‘pitch-perfect’, by inviting them to perform the vast catalogue of traditional Malayalam songs. However, inasmuch as it is aimed at both a regional and diasporic audience, ISS also allows for a diversity of singing styles displayed through the inclusion of a variety of other songs: some sung in Tamil, some Hindi, and some even English. This leads us to ask a number of questions: in what ways are performers who subscribe to regional or global models of televisual style rewarded or punished? In what ways are performers who exemplify differences in terms of gender, sexuality, religion, class, or ability punished? Further, it is arguable that this show—packaged as the “must-see” spectacle for the Indian diaspora—re-imagines a traditional past and translates it (under the rubric of “reality” television) into a vulgar commodification of both “classical” and “folk” India: an India excised of radical reform, feminists, activists, and any voices of multiplicity clamouring for change. Indeed, it is my contention that, although such shows claim to promote women’s liberation by encouraging women to realise their talents and ambitions, the commodification of the “stars” as televisual celebrities points rather to an anti-feminist imperial agenda of control and domination. Normalising Art: Presenting the Juridical as Natural Following Foucault, we can, indeed, read ISS as an apparatus of “normalisation.” While ISS purports to be “about” music, celebration, and art—an encouragement of art for art’s sake—it nevertheless advocates the practice of teaching as critiqued by Foucault: “the acquisition and knowledge by the very practice of the pedagogical activity and a reciprocal, hierarchised observation” (176), so that self-surveillance is built into the process. What appears on the screen is, in effect, the presentation of a juridically governed body as natural: the capitalist production of art through intense practice, performance, and corrective measures that valorise discipline and, at the end, produce ‘good’ and ‘bad’ subjects. The Foucauldian isomorphism of punishment with obligation, exercise with repetition, and enactment of the law is magnified in the traditional practice of music, especially Carnatic, or the occasional Hindustani refrain that separates those who come out of years of training in the Gury–Shishya mode (teacher–student mode, primarily Hindu and privileged) from those who do not (Muslims, working-class, and perhaps disabled students). In the context of a reality television show sponsored by Idea Cellular Ltd (a phone company with global outposts), the systems of discipline are strictly in line with the capitalist economy. Since this show depends upon the vast back-catalogue of film songs sung by playback singers from the era of big studio film-making, it may be seen to advocate a mimetic rigidity that ossifies artistic production, rather than offering encouragement to a new generation of artists who might wish to take the songs and make them their own. ISS, indeed, compares and differentiates the participants’ talents through an “opaque” system of evaluations which the show presents as transparent, merit-based and “fair”: as Foucault observes, “the perpetual penalty that traverses all points and supervises every instant in the disciplinary institutions compares, differentiates, hierarchizes, homogenizes, excludes. In short, it normalizes” (183). On ISS, this evaluation process (a panel of judges who are renowned singers and composers, along with a rotating guest star, such as an actor) may be seen as a scopophilic institution where training and knowledge are brought together, transforming “the economy of visibility into the exercise of power” (187). The contestants, largely insignificant as individuals but seen together, at times, upon the stage, dancing and singing and performing practised routines, represent a socius constituting the body politic. The judges, enthroned on prominent and lush seats above the young contestants, the studio audience and, in effect, the show’s televised transnational audience, deliver judgements that “normalise” these artists into submissive subjectivity. In fact, despite the incoherence of the average judgement, audiences are so engrossed in the narrative of “marks” (a clear vestige of the education and civilising mission of the colonial subject under British rule) that, even in the glamorous setting of vibrating music, artificial lights, and corporate capital, Indians can still be found disciplining themselves according to the values of the West. Enacting Keraleeyatham for Malayalee Diaspora Ritty Lukose’s study on youth and gender in Kerala frames identity formations under colonialism, nationalism, and capitalism as she teases out ideas of resistance and agency by addressing the complex mediations of consumption or consumptive practices. Lukose reads “consumer culture as a complex site of female participation and constraint, enjoyment and objectification” (917), and finds the young, westernised female as a particular site of consumer agency. According to this theory, the performers on ISS and the show’s MC, Renjini Haridas, embody this body politic. The young performers all dress in the garb of “authentic identity”, sporting saris, pawaadu-blouse, mundum-neertha, salwaar-kameez, lehenga-choli, skirts, pants, and so on. This sartorial diversity is deeply gendered and discursively rich; the men have one of two options: kurta-mundu or some such variation and the pant–shirt combination. The women, especially Renjini (educated at St Theresa’s College in Kochi and former winner of Ms Kerala beauty contest) evoke the MTV DJs of the mid-1990s and affect a pidgin-Malayalam spliced with English: Renjini’s cool “touching” of the contestants and airy gestures remove her from the regional masses; and yet, for Onam (festival of Kerala), she dresses in the traditional cream and gold sari; for Id (high holy day for Muslims), she dresses in some glittery salwaar-kameez with a wrap on her head; and for Christmas, she wears a long dress. This is clearly meant to show her ability to embody different socio-religious spheres simultaneously. Yet, both she and all the young female contestants speak proudly about their authentic Kerala identity. Ritty Lukose spells this out as “Keraleeyatham.” In the vein of beauty pageants, and the first-world practice of indoctrinating all bodies into one model of beauty, the youngsters engage in exuberant performances yet, once their act is over, revert back to the coy, submissive docility that is the face of the student in the traditional educational apparatus. Both left-wing feminists and BJP activists write their ballads on the surface of women’s bodies; however, in enacting the chethu or, to be more accurate, “ash-push” (colloquialism akin to “hip”) lifestyle advocated by the show (interrupted at least half a dozen times by lengthy sequences of commercials for jewellery, clothing, toilet cleaners, nutritious chocolate bars, hair oil, and home products), the participants in this show become the unwitting sites of a large number of competing ideologies. Lukose observes the remarkable development from the peasant labor-centered Kerala of the 1970s to today’s simulacrum: “Keraleeyatham.” When discussing the beauty contests staged in Kerala in the 1990s, she discovers (through analysis of the dress and Sanskrit-centred questions) that: “Miss Kerala must be a naden pennu [a girl of the native/rural land] in her dress, comportment, and knowledge. Written onto the female bodies of a proliferation of Miss Keralas, the nadu, locality itself, becomes transportable and transposable” (929). Lukose observes that these women have room to enact their passions and artistry only within the metadiegetic space of the “song and dance” spectacle; once they leave it, they return to a modest, Kerala-gendered space in which the young female performers are quiet to the point of inarticulate, stuttering silence (930). However, while Lukose’s term, Keraleeyatham, is useful as a sociological compass, I contend that it has even more complex connotations. Its ethos of “Nair-ism” (Nayar was the dominant caste identity in Kerala), which could have been a site of resistance and identity formation, instead becomes a site of nationalist, regional linguistic supremacy arising out of Hindu imaginary. Second, this ideology could not have been developed in the era of pre-globalised state-run television but now, in the wake of globalisation and satellite television, we see this spectacle of “discipline and punish” enacted on the world stage. Thus, although I do see a possibility for a more positive Keraleeyatham that is organic, inclusive, and radical, for the moment we have a hegemonic, exclusive, and hierarchical statist approach to regional identity that needs to be re-evaluated. Articulating the Authentic via the Simulacrum Welcome to the Malayalee matrix. Jean Baudrillard’s simulacrum is our entry point into visualising the code of reality television. In a state noted for its distinctly left-leaning politics and Communist Party history which underwent radical reversal in the 1990s, the political front in Kerala is still dominated by the LDF (Left Democratic Front), and resistance to the state is an institutionalised and satirised daily event, as marked by the marchers who gather and stop traffic at Palayam in the capital city daily at noon. Issues of poverty and corporate disenfranchisement plague the farming and fishing communities while people suffer transportation tragedies, failures of road development and ferry upkeep on a daily basis. Writers and activists rail against imminent aerial bombing of Maoists insurgent groups, reading in such statist violence repression of the Adivasi (indigenous) peoples scattered across many states of eastern and southern India. Alongside energy and ration supply issues, politics light up the average Keralaite, and yet the most popular “reality” television show reflects none of it. Other than paying faux multicultural tribute to all the festivals that come and go (such as Id, Diwaali, Christmas, and Kerala Piravi [Kerala Day on 1 November]), mainly through Renjini’s dress and chatter, ISS does all it can to remove itself from the turmoil of the everyday. Much in the same way that Bollywood cinema has allowed the masses to escape the oppressions of “the everyday,” reality television promises speculative pleasure produced on the backs of young performers who do not even have to be paid for their labour. Unlike Malayalam cinema’s penchant for hard-hitting politics and narratives of unaccounted for, everyday lives in neo-realist style, today’s reality television—with its excessive sound and light effects, glittering stages and bejewelled participants, repeat zooms, frontal shots, and artificial enhancements—exploits the paradox of hyper-authenticity (Rose and Wood 295). In her useful account of America’s top reality show, American Idol, Katherine Meizel investigates the fascination with the show’s winners and the losers, and the drama of an American “ideal” of diligence and ambition that is seen to be at the heart of the show. She writes, “It is about selling the Dream—regardless of whether it results in success or failure—and about the enactment of ideology that hovers at the edges of any discourse about American morality. It is the potential of great ambition, rather than of great talent, that drives these hopefuls and inspires their fans” (486). In enacting the global via the site of the local (Malayalam and Tamil songs primarily), ISS assumes the mantle of Americanism through the plain-spoken, direct commentaries of the singers who, like their US counterparts, routinely tell us how all of it has changed their lives. In other words, this retrospective meta-narrative becomes more important than the show itself. True to Baudrillard’s theory, ISS blurs the line between actual need and the “need” fabricated by the media and multinational corporations like Idea Cellular and Confident Group (which builds luxury homes, primarily for the new bourgeoisie and nostalgic “returnees” from the diaspora). The “New Kerala” is marked, for the locals, by extravagant (mostly unoccupied) constructions of photogenic homes in garish colours, located in the middle of chaos: the traditional nattumparathu (countryside) wooden homes, and traffic congestion. The homes, promised at the end of these shows, have a “value” based on the hyper-real economy of the show rather than an actual utility value. Yet those who move from the “old” world to the “new” do not always fare well. In local papers, the young artists are often criticised for their new-found haughtiness and disinclination to visit ill relatives in hospital: a veritable sin in a culture that places the nadu and kin above all narratives of progress. In other words, nothing quite adds up: the language and ideologies of the show, espoused most succinctly by its inarticulate host, is a language that obscures its distance from reality. ISS maps onto its audience the emblematic difference between “citizen” and “population”. Through the chaotic, state-sanctioned paralegal devices that allow the slum-dwellers and other property-less people to dwell in the cities, the voices of the labourers (such as the unions) have been silenced. It is a nation ever more geographically divided between the middle-classes which retreat into their gated neighbourhoods, and the shanty-town denizens who are represented by the rising class of religio-fundamentalist leaders. While the poor vote in the Hindu hegemony, the middle classes text in their votes to reality shows like ISS. Partha Chatterjee speaks of the “new segregated and exclusive spaces for the managerial and technocratic elite” (143) which is obsessed by media images, international travel, suburbanisation, and high technology. I wish to add to this list the artificially created community of ISS performers and stars; these are, indeed, the virtual and global extension of Chatterjee’s exclusive, elite communities, decrying the new bourgeois order of Indian urbanity, repackaged as Malayalee, moneyed, and Nayar. Meanwhile, the Hindu Right flexes its muscle under the show’s glittery surface: neither menacing nor fundamentalist, it is now “hip” to be Hindu. Thus while, on the surface, ISS operates according to the cliché, musicinu mathamilla (“music has no religion”), I would contend that it perpetuates a colonising space of Hindu-nationalist hegemony which standardises music appreciation, flattens music performance into an “art” developed solely to serve commercial cinema, and produces a dialectic of Keraleeyatham that erases the multiplicities of its “real.” This ideology, meanwhile, colonises from within. The public performance plays out in the private sphere where the show is consumed; at the same time, the private is inserted into the public with SMS calls that ultimately help seal the juridicality of the show and give the impression of “democracy.” Like the many networks that bring the sentiments of melody and melancholy to our dinner table, I would like to offer you this alternative account of ISS as part of a bid for a more vociferous, and critical, engagement with reality television and its modes of production. Somehow we need to find a way to savour, once again, the non-mimetic aspects of art and to salvage our darkness from the glitter of the “normalising” popular media. References Baudrillard, Jean. The Mirror of Production. Trans. Mark Poster. New York: Telos, 1975. ———. Selected Writings. Ed. Mark Poster. California: Stanford UP, 1988. Chatterjee, Partha. The Politics of the Governed: Reflections on Popular Politics in Most of the World. Delhi: Permanent Black, 2004. Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. Alan Sheridan. New York: Vintage, 1995. Lukose, Ritty. “Consuming Globalization: Youth and Gender in Kerala, India.” Journal of Social History 38.4 (Summer 2005): 915-35. Meizel, Katherine. “Making the Dream a Reality (Show): The Celebration of Failure in American Idol.” Popular Music and Society 32.4 (Oct. 2009): 475-88. Rose, Randall L., and Stacy L. Wood. “Paradox and the Consumption of Authenticity through Reality Television.” Journal of Consumer Research 32 (Sep. 2005): 284-96.

Introduction In November 2020, upon learning that the company’s Covid-19 vaccine trial had been successful, the head of Pfizer’s Vaccine Research and Development, Kathrin Jansen, celebrated with champagne – “some really good stuff” (Cohen). Bubbles seem to go naturally with celebration, and champagne is fundamentally associated with bubbles. Yet, until the late-seventeenth century, champagne was a still wine, and it only reached the familiar levels of bubbliness in the late-nineteenth century (Harding). During this period and on into the early twentieth century, “champagne” was in many ways created, defined, and defended. A “champagne bubble” was created, within which the “nature” of champagne was contested and constructed. Champagne today is the result of hundreds of years of labour by many sorts of bubble-makers: those who make the bubbly drink, and those who construct, maintain, and defend the champagne bubble. In this article, I explore some elements of the champagne bubble, in order to understand both its fragility and rigidity over the years and today. Creating the Champagne Bubble – the Labour of Centuries It is difficult to separate the physical from the mythical as regards champagne. Therefore the categorisations below are always overlapping, and embedded in legal, political, economic, and socio-cultural factors. Just as assemblage – the mixing of wine from different grapes – is an essential element of champagne wine, the champagne bubble may be called heterogeneous assemblage. Indeed, the champagne bubble, as we will see below, is a myriad of different sorts of bubbles, such as terroir, appellation, myth and brand. And just as any assemblage, its heterogeneous elements exist and operate in relation to each other. Therefore the “champagne bubble” discussed here is both one and many, all of its elements fundamentally interconnected, constituting that “one” known as “champagne”. It is not my intention to be comprehensive of all the elements, historical and contemporary. Indeed, that would not be possible within such a short article. Instead, I seek to demonstrate some of the complexity of the champagne bubble, noting the elaborate labour that has gone into its creation. The Physical Champagne and Champagne – from Soil to Bubbles Champagne means both a legally protected geographical area (Champagne), and the wine (here: champagne) produced in this area from grapes defined as acceptable: most importantly pinot noir, pinot meunier (“black” grapes), and chardonnay (“white” grape). The method of production, too, is regulated and legally protected: méthode champenoise. Although the same method is used in numerous locations, these must be called something different: metodo classico (Italy), método tradicional (Spain), Methode Cap Classique (South Africa). The geographical area of Champagne was first legally defined in 1908, when it only included the areas of Marne and Aisne, leaving out, most importantly, the area of Aube. This decision led to severe unrest and riots, as the Aube vignerons revolted in 1911, forcing the inclusion of “zone 2”: Aube, Haute-Marne, and Seine-et-Marne (Guy). Behind these regulations was a surge in fraudulent production in the early twentieth century, as well as falling wine prices resulting from increasing supply of cheap wines (Colman 18). These first appellations d’origine had many consequences – they proved financially beneficial for the “zone 1”, but less so for the “zone 2”. When both these areas were brought under the same appellation in 1927, the financial benefits were more limited – but this may have been due to the Great Depression triggered in 1929 (Haeck et al.). It is a long-standing belief that the soil and climate of Champagne are key contributors to the quality of champagne wines, said to be due to “conditions … most suitable for making this type of wine” (Simon 11). Already in the end of the nineteenth century, the editor of Vigneron champenois attributed champagne’s quality to “a fortunate combination of … chalky soil … [and] unrivalled exposure [to the sun]” (Guy 119) among other things. Factors such as soil and climate, commonly included in and expressed through the idea of terroir, undoubtedly influence grapes and wines made thereof, but the extent remains unproven. Indeed, terroir itself is a very contested concept (Teil; Inglis and Almila). It is also the case that climate change has had, and will continue to have, devastating effects on wine production in many areas, while benefiting others. The highly successful English sparkling wine production, drawing upon know-how from the Champagne area, has been enabled by the warming climate (Inglis), while Champagne itself is at risk of becoming too hot (Robinson). Champagne is made through a process more complicated than most wines. I present here the bare bones of it, to illustrate the many challenges that had to be overcome to enable its production in the scale we see today. Freshly picked grapes are first pressed and the juice is fermented. Grape juice contains natural yeasts and therefore will ferment spontaneously, but fermentation can also be started with artificial yeasts. In fermentation, alcohol and carbon dioxide (CO2) are formed, but the latter usually escapes the liquid. The secret of champagne is its second fermentation, which happens in bottles, after wines from different grapes and/or vineyards have been blended for desired characteristics (assemblage). For the second fermentation, yeast and sugar are added. As the fermentation happens inside a bottle, the CO2 that is created does not escape, but dissolves into the wine. The average pressure inside a champagne bottle in serving temperature is around 5 bar – 5 times the pressure outside the bottle (Liger-Belair et al.). The obvious challenge this method poses has to do with managing the pressure. Exploding bottles used to be a common problem, and the manner of sealing bottles was not very developed, either. Seventeenth-century developments in bottle-making, and using corks to seal bottles, enabled sparkling wines to be produced in the first place (Leszczyńska; Phillips 137). Still today, champagne comes in heavy-bottomed bottles, sealed with characteristically shaped cork, which is secured with a wire cage known as muselet. Scientific innovations, such as calculating the ideal amount of sugar for the second fermentation in 1836, also helped to control the amount of gas formed during the second fermentation, thus making the behaviour of the wine more predictable (Leszczyńska 265). Champagne is characteristically a “manufactured” wine, as it involves several steps of interference, from assemblage to dosage – sugar added for flavour to most champagnes after the second fermentation (although there are also zero dosage champagnes). This lends champagne particularly suitable for branding, as it is possible to make the wine taste the same year after year, harvest after harvest, and thus create a distinctive and recognisable house style. It is also possible to make champagnes for different tastes. During the nineteenth century, champagnes of different dosage were made for different markets – the driest for the British, the sweetest for the Russians (Harding). Bubbles are probably the most striking characteristic of champagne, and they are enabled by the complicated factors described above. But they are also formed when the champagne is poured in a glass. Natural impurities on the surface of the glass provide channels through which the gas pockets trapped in the wine can release themselves, forming strains of rising bubbles (Liger-Belair et al.). Champagne glasses have for centuries differed from other wine glasses, often for aesthetic reasons (Harding). The bubbles seem to do more than give people aesthetic pleasure and sensory experiences. It is often claimed that champagne makes you drunk faster than other drinks would, and there is, indeed, some (limited) research showing that this may well be the case (Roberts and Robinson; Ridout et al.). The Mythical Champagne – from Dom Pérignon to Modern Wonders Just as the bubbles in a champagne glass are influenced by numerous forces, so the metaphorical champagne bubble is subject to complex influences. Myth-creation is one of the most significant of these. The origin of champagne as sparkling wine is embedded in the myth of Dom Pérignon of Hautvillers monastery (1638–1715), who according to the legend would have accidentally developed the bubbles, and then enthusiastically exclaimed “I am drinking the stars!” (Phillips 138). In reality, bubbles are a natural phenomenon provoked by winter temperatures deactivating the fermenting yeasts, and spring again reactivating them. The myth of Dom Pérignon was first established in the nineteenth century and quickly embraced by the champagne industry. In 1937, Moët et Chandon launched a premium champagne called Dom Pérignon, which enjoys high reputation until this day (Phillips). The champagne industry has been active in managing associations connected with champagne since the nineteenth century. Sparkling champagnes had already enjoyed fashionability in the later seventeenth and early eighteenth century, both in the French Court, and amongst the British higher classes. In the second half of the nineteenth century, champagne found ever increasing markets abroad, and the clientele was not aristocratic anymore. Before the 1860s, champagne’s association was with high status celebration, as well as sexual activity and seduction (Harding; Rokka). As the century went on, and champagne sales radically increased, associations with “modernity” were added: “hot-air balloons, towering steamships, transcontinental trains, cars, sports, and other ‘modern’ wonders were often featured in quickly proliferating champagne advertising” (Rokka 280). During this time, champagne grew both drier and more sparkling, following consumer tastes (Harding). Champagne’s most important markets in later nineteenth century included the UK, where the growing middle classes consumed champagne for both celebration and hospitality (Harding), the US, where (upper) middle-class women were served champagne in new kinds of consumer environments (Smith; Remus), and Russia, where the upper classes enjoyed sweeter champagne – until the Revolution (Phillips 296). The champagne industry quickly embraced the new middle classes in possession of increasing wealth, as well as new methods of advertising and marketing. What is remarkable is that they managed to integrate enormously varied cultural thematics and still retain associations with aristocracy and luxury, while producing and selling wine in industrial scale (Harding; Rokka). This is still true today: champagne retains a reputation of prestige, despite large-scale branding, production, and marketing. Maintaining and Defending the Bubble: Formulas, Rappers, and the Absolutely Fabulous Tipplers The falling wine prices and increasing counterfeit wines coincided with Europe’s phylloxera crisis – the pest accidentally brought over from North America that almost wiped out all Europe’s vineyards. The pest moved through Champagne in the 1890s, killing vines and devastating vignerons (Campbell). The Syndicat du Commerce des vins de Champagne had already been formed in 1882 (Rokka 280). Now unions were formed to fight phylloxera, such as the Association Viticole Champenoise in 1898. The 1904 Fédération Syndicale des Vignerons was formed to lobby the government to protect the name of Champagne (Leszczyńska 266) – successfully, as we have seen above. The financial benefits from appellations were certainly welcome, but short-lived. World War I treated Champagne harshly, with battle lines stuck through the area for years (Guy 187). The battle went on also in the lobbying front. In 1935, a new appellation regime was brought into law, which came to be the basis for all European systems, and the Comité National des appellations d'origine (CNAO) was founded (Colman 1922). Champagne’s protection became increasingly international, and continues to be so today under EU law and trade deals (European Commission). The post-war recovery of champagne relied on strategies used already in the “golden years” – marketing and lobbying. Advertising continued to embrace “luxury, celebration, transport (extending from air travel to the increasingly popular automobile), modernity, sports” (Guy 188). Such advertisement must have responded accurately to the mood of post-war, pre-depression Europe. Even in the prohibition US it was known that the “frivolous” French women might go as far as bathe in champagne, like the popular actress Mistinguett (Young 63). Curiously, in the 1930s Soviet Russia, “champagne” (not produced in Champagne) was declared a sign of good living, symbolising the standard of living that any Soviet worker had access to (at least in theory) (Gronow). Today, the reputation of champagne is fiercely defended in legal terms. This is not only in terms of protection against other sparkling wine making areas, but also in terms of exploitation of champagne’s reputation by actors in other commercial fields, and even against mass market products containing genuine champagne (Mahy and d’Ath; Schneider and Nam). At the same time, champagne has been widely “democratised” by mass production, enabled partly by increasing mechanisation and scientification of champagne production from the 1950s onwards (Leszczyńska 266). Yet champagne retains its association with prestige, luxury, and even royalty. This has required some serious adaptation and flexibility. In what follows, I look into three cultural phenomena that illuminate processes of such adaptation: Formula One (F1) champagne spraying, the 1990s sitcom Absolutely Fabulous, and the Cristal racism scandal in 2006. The first champagne bottle is said to have been presented to F1 grand prix winner in Champagne in 1950 (Wheels24). Such a gesture would have been fully in line with champagne’s association with cars, sport, and modernity. But what about the spraying? Surely that is not in line with the prestige of the wine? The first spraying is attributed to Jo Siffert in 1966 and Dan Gurney in 1967, the former described as accidental, the latter as a spontaneous gesture of celebration (Wheels24; Dobie). Moët had become the official supplier of F1 champagnes in 1966, and there are no signs that the new custom would have been problematic for them, as their sponsorship continued until 1999, after which Mumm sponsored the sport for 15 years. Today, the champagne to be popped and sprayed is Chanson, in special bottles “coated in the same carbon fibre that F1 cars are made of” (Wheels24). Such an iconic status has the spraying gained that it features in practically all TV broadcasts concerning F1, although non-alcoholic substitute is used in countries where sale of alcohol is banned (Barker et al., “Quantifying”; Barker et al., “Alcohol”). As disturbing as the champagne spraying might look for a wine snob, it is perfectly in line with champagne’s marketing history and entrepreneurial spirit shown since the nineteenth century. Nor is it unheard of to let champagne spray. The “art” of sabrage, opening champagne bottle with a sable, associated with glamour, spectacle, and myth – its origin is attributed to Napoleon and his officers – is perfectly acceptable even for the snob. Sparkling champagne was always bound up with joy and celebration, not a solemn drink, and the champagne bubble was able to accommodate middle classes as well as aristocrats. This brings us to our second example, the British sitcom Absolutely Fabulous. The show, first released in 1992, featured two women, “Eddy” (Jennifer Saunders) and “Patsy” (Joanna Lumley), who spent their time happily smoking, taking drugs, and drinking large quantities of “Bolly” (among other things). Bollinger champagne may have initially experienced “a bit of a shock” for being thus addressed, but soon came to see the benefits of fame (French). In 2005, they hired PR support to make better use of the brand’s “Ab Fab” recognisability, and to improve its prestige reputation in order to justify their higher price range (Cann). Saunders and Lumley were warmly welcomed by the Bollinger house when filming for their champagne tour Absolutely Champers (2017). It is befitting indeed that such controversial fame came from the UK, the first country to discover sparkling champagne outside France (Simon 48), and where the aspirational middle classes were keen to consume it already in the nineteenth century (Harding). More controversial still is the case of Cristal (made by Louis Roederer) and the US rap world. Enthusiastically embraced by the “bling-bling” world of (black) rappers, champagne seems to fit their ethos well. Cristal was long favoured as both a drink and a word in rap lyrics. But in 2006, the newly appointed managing director at the family owned Roederer, Frédéric Rouzaud, made comments considered racist by many (Woodland). Rouzard told in an interview with The Economist that the house observed the Cristal-rap association “with curiosity and serenity”. He reportedly continued: “but what can we do? We can’t forbid people from buying it. I’m sure Dom Pérignon or Krug would be delighted to have their business”. It was indeed those two brands that the rapper Jay-Z replaced Cristal with, when calling for a boycott on Cristal. It would be easy to dismiss Rouzard’s comments as snobbery, or indeed as racism, but they merit some more reflection. Cristal is the premium wine of a house that otherwise does not enjoy high recognisability. While champagne’s history involves embracing new sorts of clientele, and marketing flexibly to as many consumer groups as possible (Rokka), this was the first spectacular crossing of racial boundaries. It was always the case that different houses and their different champagnes were targeted at different clienteles, and it is apparent that Cristal was not targeted at black rap artists. Whereas Bollinger was able to turn into a victory the questionable fame brought by the white middle-class association of Absolutely Fabulous, the more prestigious Cristal considered the attention of the black rapper world more threatening and acted accordingly. They sought to defend their own brand bubble, not the larger champagne bubble. Cristal’s reputation seems to have suffered little – its 2008 vintage, launched in 2018, was the most traded wine of that year (Schultz). Jay-Z’s purchase of his own champagne brand (Armand de Brignac, nicknamed Ace of Spades) has been less successful reputation-wise (Greenburg). It is difficult to break the champagne bubble, and it may be equally difficult to break into it. Conclusion In this article, I have looked into the various dilemmas the “bubble-makers” of Champagne encountered when fabricating what is today known as “champagne”. There have been moments of threat to the bubble they formed, such as in the turn of nineteenth and twentieth centuries, and eras of incomparable success, such as from the 1860s to 1880s. The discussion has demonstrated the remarkable flexibility with which the makers and defenders of champagne have responded to challenges, and dealt with material, socio-cultural, economic, and other problems. It feels appropriate to end with a note on the current challenge the champagne industry faces: Covid-19. The pandemic hit champagne sales exceptionally hard, leaving around 100 million bottles unsold (Micallef). This was not very surprising, given the closure of champagne-selling venues, banning of public and private celebrations, and a general mood not particularly prone to (or even likely to frown upon) such light-hearted matters as glamour and champagne. Champagne has survived many dramatic drops in sales during the twentieth century, such as the Great Depression of the 1930s, and the post-financial crisis collapse in 2009. Yet they seem to be able to make astonishing recoveries. 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