The essays in Spirited Politics throw light on predicaments that spring from the intersection of religion, ethnicity, and nationalism in contemporary Southeast Asian public life. Covering material from Indonesia, Malaysia, Thailand, and the Philippines, the contributors explore the calamities and ironies of Southeast Asian identity politics, examining the ways in which religion and politics are made to serve each other.

Introduction : Religion, the nation, and the predicaments of public life in Southeast Asia / Kenneth M. George and Andrew C. Willford -- The priestess and the politician : enunciating Filipino cultural nationalism through Mt. Banahaw / Smita Lahiri -- The modernist vision from below : Malaysian Hinduism and the "way of prayers" / Andrew C. Willford -- Fraudulent and dangerous popular religiosity in the public sphere : moral campaigns to prohibit, reform, and demystify Thai spirit mediums / Erick White -- Islam and gender politics in late New Order Indonesia / Suzanne Brenner -- A sixth religion? : Confucianism and the negotiation of Indonesian-Chinese identity under the Pancasila state / Andrew J. Abalahin -- Relocating reciprocity : politics and the transformation of Thai funerals / Thamora Fishel -- Immaterial culture : "idolatry" in the lowland Philippines / Fenella Cannell -- Picturing Aceh : violence, religion, and a painter's tale / Kenneth M. George.

Any searching look at the theory and practice of citizenship in the United States today is bewildering and disconcerting. Despite earnest concern for participation, access, and “leverage,” there is a widespread perception that nothing citizens do has much meaning or influence. This book argues that for American democracy to work in the twenty-first century, renewed interest in teaching the nation’s young citizens a sense of the public good is imperative. All of the nation’s founders, especially Adams, Jefferson, Franklin, and Madison, addressed the question of whether and how a citizen can make a difference in the American political process. This concern harkens back even farther, to Locke, Erasmus, and Aristotle. Today, one obstacle to good citizenship is the social scientific turn in political science. Leaders in civic education in the twentieth century eschewed grand ideas and moral principles in favor of a focus on behaviorism and competitive, liberal politics. Another problem is the growing belief that the government has no business promoting the public good through the support of religious, educational, or cultural efforts. Ralph Ketcham vividly depicts the relationship of private self-interest and public-spirited action as these pertain to citizenship and good government. This is an enlightening book for the general reader, as well as for students, professional social scientists, and political philosophers.

When liberals don't have reason, authority, or the American people on their side, they turn to the one thing they never run out of: Pity. For decades, conservatives have chafed at being called "heartless" and "uncaring" by liberals who maintain that our essential choice as a nation is between the politics of kindness and the politics of cruelty. In The Pity Party, political scientist William Voegeli turns the tables on this argument, making the case that "compassion" is neither the essence of personal virtue nor the ultimate purpose of government. Over the years, liberals have built a remarkable edifice of government programs that are justified by appeals to compassion: Head Start, immigration reform, gun control, affirmative action, and entitlements, to name only some. As Voegeli amply demonstrates, the liberals who promote these massive programs are weirdly indifferent as to whether they succeed. Instead, when the problems they are intended to solve fail to disappear, liberals double down, calling for yet more programs and ever greater expenditures in the name of "compassion." Meanwhile, conservatives who challenge the effectiveness of these programs are slandered as "heartless right-wingers." Yet rather than challenge this tendentious liberal argument, the many conservatives it intimidates feel it necessary to insist that they really do "care." However, liberal compassion's good intentions consistently fail to translate into good results. Voegeli walks the reader through a plethora of programs that have become battlefields between conservatives fighting for more efficiency and liberals fighting for more budget-busting federal programs to address an ever-expanding catalog of social ills. Along the way, he explains the underpinnings of the liberal philosophy that reinforce this misapplied ideal and shows why today's self-described compassionate liberals are ultimately unfit to govern.

Carville, chief strategist of the 1992 Clinton campaign, offers a no-holds-barred response to the right-wing myths coming out of Congress and the AM airwaves.

This book examines the relationship between Plato's views on psychology and his political philosophy, focusing on his reflections on the spirited part of the tripartite soul, or thumos, and spirited motivation over the course of his career. Spirit is the distinctively social or political part of the human soul for Plato, in the sense that it is the source of the desires, emotions, and sensitivities that make it possible for people to form relationships with one another, interact politically, and cooperate together in and protect their communities. Such emotions prominently include not only the aggressive or competitive qualities for which thumos is well known, but also the feelings of attachment, love, friendship, and civic fellowship that bind families and communities together and make cities possible in the first place. Moreover, as spirit is the political part of the soul in this sense, two social and political challenges that occupy Plato throughout his works--namely, how to educate citizens properly in virtue and how to maintain unity and stability in political communities--cannot be addressed and resolved, on his view, without proper attention to the spirited aspects of human psychology.

Any searching look at the theory and practice of citizenship in the United States today is bewildering and disconcerting. Despite earnest concern for participation, access, and "leverage," there is a widespread perception that nothing citizens do has much meaning or influence. This book argues that for American democracy to work in the twenty-first century, renewed interest in teaching the nation's young citizens a sense of the public good is imperative.All of the nation's founders, especially Adams, Jefferson, Franklin, and Madison, addressed the question of whether and how a citizen can make a difference in the American political process. This concern harkens back even farther, to Locke, Erasmus, and Aristotle. Today, one obstacle to good citizenship is the social scientific turn in political science. Leaders in civic education in the twentieth century eschewed grand ideas and moral principles in favour of a focus on behaviourism and competitive, liberal politics. Another problem is the growing belief that the government has no business promoting the public good through the support of religious, educational, or cultural efforts.Ralph Ketcham vividly depicts the relationship of private self-interest and public-spirited action as these pertain to citizenship and good government. This is an enlightening book for the general reader, as well as for students, professional social scientists, and political philosophers.

Representative politics is in crisis. Trust in politicians is at an all-time low. Fewer people are voting or joining political parties, and our interest in parliamentary politics is declining fast. Even oppositional and radical parties that should be benefitting from public disenchantment with politics are suffering. But different forms of political activity are emerging to replace representative politics: instant politics, direct action, insurgent politics. We are leaving behind traditional representation, and moving towards a politics without representatives. In this provocative new book, Simon Tormey explores the changes that are underway, drawing on a rich range of examples from the Arab Spring to the Indignados uprising in Spain, street protests in Brazil and Turkey to the emergence of new initiatives such as Anonymous and Occupy. Tormey argues that the easy assumptions that informed our thinking about the nature and role of parties, and ‘party based democracy’ have to be rethought. We are entering a period of fast politics, evanescent politics, a politics of the street, of the squares, of micro-parties, pop-up parties, and demonstrations. This may well be the end of representative politics as we know it, but an exciting new era of political engagement is just beginning.

In many parts of the contemporary world, spirit beliefs and practices have taken on a pivotal role in addressing the discontinuities and uncertainties of modern life. The myriad ways in which devotees engage the spirit world show the tremendous creative potential of these practices and their innate adaptability to changing times and circumstances. Through in-depth anthropological case studies from Indonesia, Malaysia, Thailand, Myanmar, Laos, and Vietnam, the contributors to this book investigate the role and impact of different social, political, and economic dynamics in the reconfiguration of local spirit worlds in modern Southeast Asia. Their findings contribute to the re-enchantment debate by revealing that the “spirited modernities” that have emerged in the process not only embody a distinct feature of the contemporary moment, but also invite a critical rethinking of the concept of modernity itself.

During the twentieth century, American Indians across North America organized protests against traditional museum treatment of Native materials and the Native community. In response, museums began to change their methods. Spirited Encounters provides a foundation for understan...