Chiefly on the movement of Bodo people for creation of a separate Bodoland in Assam by Bodoland Autonomous Council.

This book, first published in 2000, explores how different states negotiate the competing claims of ethnic groups.

The book is a very detailed work on the relationship between movements for autonomy by indigenous peoples (the so-called ‘tribes’) and violence in Assam, in northeast India. The book addresses some of the reasons for the failure of ethnic conflict management and for the frequent emergence of violence in the region. In particular, the historical description of movements by the Dimasas, Misings and Bodos is well compiled and provides a good summary for the readers. At the same time, the work offers a good understanding of ethnic violence in contemporary India. The volume offers some new research data based on comparative analysis of different trajectories followed by three important movements among Assam’s ethnic minorities. While the pieces of the argument are based on the existing literature on ethnic violence and contentious politics, they are effectively connected to materials drawn from northeast India. Furthermore, the book raises significant concerns on the debates on crafting of decentralised institutions and executive opportunities that may facilitate ethnic accommodation thereby reducing the likelihood of such groups to pursue their goals through channels that are radical or extreme.

Decades after the first multicultural reforms were introduced in Latin America, Afrodescendant people from the region are still disproportionately impoverished, underserved, policed, and incarcerated. In Nicaragua, Afrodescendants have mobilized to confront this state of siege through the politics of black autonomy. For women and men grappling with postwar violence, black autonomy has its own cultural meanings as a political aspiration and a way of crafting selfhood and solidarity. Jennifer Goett's ethnography examines the race and gender politics of activism for autonomous rights in an Afrodescedant Creole community in Nicaragua. Weaving together fifteen years of research, Black Autonomy follows this community-based movement from its inception in the late 1990s to its realization as an autonomous territory in 2009 and beyond. Goett argues that despite significant gains in multicultural recognition, Afro-Nicaraguan Creoles continue to grapple with the day-to-day violence of capitalist intensification, racialized policing, and drug war militarization in their territories. Activists have responded by adopting a politics of autonomy based on race pride, territoriality, self-determination, and self-defense. Black Autonomy shows how this political radicalism is rooted in African diasporic identification and gendered cultural practices that women and men use to assert control over their bodies, labor, and spaces in an atmosphere of violence.

Attempts to resolve why self-determination disputes between governments and ethnic minorities so often result in civil war.

The Handbook presents a most updated and comprehensive exploration of social movement research. It not only maps, but also expands the field of social movement studies, taking stock of recent developments in cognate areas of studies, within and beyond sociology and political science. While structured around traditional social movement concepts, each section combines the mapping of the state of the art with attempts to broaden our knowledge of social movements beyond classic theoretical agendas, and to identify the contribution that social movement studies can give to other fields of knowledge.

This book presents a comparative analysis of the organizing trajectories of indigenous women’s movements in Peru, Mexico, and Bolivia. The authors’ innovative research reveals how the articulation of gender and ethnicity is central to shape indigenous women’s discourses. It explores the political contexts and internal dynamics of indigenous movements, to show that they created different opportunities for women to organize and voice specific demands. This, in turn, led to various forms of organizational autonomy for women involved in indigenous movements. The trajectories vary from the creation of autonomous spaces within mixed-gender organizations to the creation of independent organizations. Another pattern is that of women’s organizations maintaining an affiliation to a male-dominated mixed-gender organization, or what the authors call “gender parallelism”. This book illustrates how, in the last two decades, indigenous women have challenged various forms of exclusion through different strategies, transforming indigenous movements’ organizations and collective identities.

Following significant interethnic violence beginning in 2008, Chinese intellectuals and policymakers are now engaged in unprecedented debate over the future direction of their country's ethnic policies. This study attempts to gauge current Chinese opinion on this once-secretive and still highly sensitive area of national policy. Domestic Chinese opinion on ethnic policies over the last five years is reviewed and implications for future policies under the new leadership of CPC Secretary General Xi Jinping are explored. Careful review of a wide spectrum of contemporary Chinese commentary identifies an emerging consensus for ethnic-policy reform. Leading public intellectuals, as well as some party officials, now openly call for new measures strengthening national integration at the expense of minority rights and autonomy. These reformers argue that divisive ethnic policies adopted from the former USSR must be replaced by those supporting an ethnic "melting pot" concept. Despite this important shift in opinion, such radical policy changes as ending regional ethnic autonomy or minority preferences are unlikely over the short-to-medium term. Small-yet-significant adjustments in rhetoric and policy emphasis are, however, expected as the party-state attempts to strengthen interethnic cohesiveness as a part of its larger agenda of stability maintenance. About the author James Leibold is a senior lecturer in Politics and Asian Studies at La Trobe University in Melbourne, Australia. He is the author of Reconfiguring Chinese Nationalism (2007) and co-editor of Critical Han Studies (2012) and Minority Education in China (forthcoming). His research on ethnicity, nationalism, and race in modern China has appeared in The China Journal, The China Quarterly, The Journal of Asian Studies, Modern China, and other publications.

This book offers a unique contribution, exploring how the intersections among migrants and radical squatter’s movements have evolved over past decades. The complexity and importance of squatting practices are analyzed from a bottom-up perspective, to demonstrate how the spaces of squatting can be transformed by migrants. With contributions from scholars, scholar-activists, and activists, this book provides unique insights into how squatting has offered an alternative to dominant anti-immigrant policies, and the implications of squatting on the social acceptance of migrants. It illustrates the different mechanisms of protest followed in solidarity by migrant squatters and Social Center activists, when discrimination comes from above or below, and explores how can different spatialities be conceived and realized by radical practices. Contributions adopt a variety of perspectives, from critical human geography, social movement studies, political sociology, urban anthropology, autonomous Marxism, feminism, open localism, anarchism and post-structuralism, to analyze and contextualize migrants and squatters’ exclusion and social justice issues. This book is a timely and original contribution through its exploration of migrations, squatting and radical autonomy.

Over the past two decades, Zapatista indigenous community members have asserted their autonomy and self-determination by using everyday practices as part of their struggle for lekil kuxlejal, a dignified collective life connected to a specific territory. This in-depth ethnography summarizes Mariana Mora’s more than ten years of extended research and solidarity work in Chiapas, with Tseltal and Tojolabal community members helping to design and evaluate her fieldwork. The result of that collaboration—a work of activist anthropology—reveals how Zapatista kuxlejal (or life) politics unsettle key racialized effects of the Mexican neoliberal state. Through detailed narratives, thick descriptions, and testimonies, Kuxlejal Politics focuses on central spheres of Zapatista indigenous autonomy, particularly governing practices, agrarian reform, women’s collective work, and the implementation of justice, as well as health and education projects. Mora situates the proposals, possibilities, and challenges associated with these decolonializing cultural politics in relation to the racialized restructuring that has characterized the Mexican state over the past twenty years. She demonstrates how, despite official multicultural policies designed to offset the historical exclusion of indigenous people, the Mexican state actually refueled racialized subordination through ostensibly color-blind policies, including neoliberal land reform and poverty alleviation programs. Mora’s findings allow her to critically analyze the deeply complex and often contradictory ways in which the Zapatistas have reconceptualized the political and contested the ordering of Mexican society along lines of gender, race, ethnicity, and class.