John T. Sidel – författare

In October 2002 a bomb blast in a Balinese nightclub killed more than two hundred people, many of them young Australian tourists. This event and subsequent attacks on foreign targets in Bali and Jakarta in 2003, 2004, and 2005 brought Indonesia into the global media spotlight as a site of Islamist terrorist violence. Yet the complexities of political and religious struggles in Indonesia, the most populous Muslim country in the world, remain little known and poorly understood in the West.In Riots, Pogroms, Jihad, John T. Sidel situates these terrorist bombings and other "jihadist" activities in Indonesia against the backdrop of earlier episodes of religious violence in the country, including religious riots in provincial towns and cities in 1995-1997, the May 1998 riots in Jakarta, and interreligious pogroms in 1999-2001. Sidel's close account of these episodes of religious violence in Indonesia draws on a wide range of documentary, ethnographic, and journalistic materials. Sidel chronicles these episodes of violence and explains the overall pattern of change in religious violence over a ten-year period in terms of the broader discursive, political, and sociological contexts in which they unfolded.Successive shifts in the incidence of violence-its forms, locations, targets, perpetrators, mobilizational processes, and outcomes-correspond, Sidel suggests, to related shifts in the very structures of religious authority and identity in Indonesia during this period. He interprets the most recent "jihadist" violence as a reflection of the post-1998 decline of Islam as a banner for unifying and mobilizing Muslims in Indonesian politics and society. Sidel concludes this book by reflecting on the broader implications of the pattern observed in Indonesia both for understanding Islamic terrorism in particular and for analyzing religious violence in all its varieties.

In October 2002 a bomb blast in a Balinese nightclub killed more than two hundred people, many of them young Australian tourists. This event and subsequent attacks on foreign targets in Bali and Jakarta in 2003, 2004, and 2005 brought Indonesia into the global media spotlight as a site of Islamist terrorist violence. Yet the complexities of political and religious struggles in Indonesia, the most populous Muslim country in the world, remain little known and poorly understood in the West.In Riots, Pogroms, Jihad, John T. Sidel situates these terrorist bombings and other "jihadist" activities in Indonesia against the backdrop of earlier episodes of religious violence in the country, including religious riots in provincial towns and cities in 1995-1997, the May 1998 riots in Jakarta, and interreligious pogroms in 1999-2001. Sidel's close account of these episodes of religious violence in Indonesia draws on a wide range of documentary, ethnographic, and journalistic materials. Sidel chronicles these episodes of violence and explains the overall pattern of change in religious violence over a ten-year period in terms of the broader discursive, political, and sociological contexts in which they unfolded.Successive shifts in the incidence of violence-its forms, locations, targets, perpetrators, mobilizational processes, and outcomes-correspond, Sidel suggests, to related shifts in the very structures of religious authority and identity in Indonesia during this period. He interprets the most recent "jihadist" violence as a reflection of the post-1998 decline of Islam as a banner for unifying and mobilizing Muslims in Indonesian politics and society. Sidel concludes this book by reflecting on the broader implications of the pattern observed in Indonesia both for understanding Islamic terrorism in particular and for analyzing religious violence in all its varieties.

This book focuses on local bossism, a common political phenomenon where local power brokers achieve monopolistic control over an area's coercive and economic resources. Examples of bossism include Old Corruption in eighteenth-century England, urban political machines in the United States, caciques in Latin America, the Mafia in Southern Italy, and today's gangster politicians in such countries as India, Russia, and Thailand.For many years, the entrenchment of numerous provincial warlords and political clans has made the Philippines a striking case of local bossism. Yet writings on Filipino political culture and patron-client relations have ignored the role of coercion in shaping electoral competition and social relations. Portrayals of a "weak state" captured by a landed oligarchy have similarly neglected the enduring institutional legacies of American colonial rule and the importance of state resources for the accumulation of wealth and power in the Philippines.The author, by contrast, argues that the roots of bossism in the Philippines lie in the inauguration of formal democratic institutions at a relatively early stage of capitalist development. Poverty and insecurity leave many voters vulnerable to clientelist, coercive, and financial pressure, and the state's central role in capital accumulation provides the basis for local bosses' economic empires and political machines. These contradictions have encouraged bossism in the Philippines, as well as in other countries.The book elaborates these arguments through case studies of bosses in two Philippine provinces, Cavite and Cebu. The contrast between single-generation gangster politicians in Cavite and enduring commercial dynasties in Cebu reveals variation in the forms of bossism that reflect variations in the local political economies of the two provinces. Comparisons between bosses over successive historical periods highlight the gradual transformation of bossism through capitalist development. In sum, Capital, Coercion, and Crime provides a comparative historical analysis of bossism, drawing conclusions of great interest not only to scholars of Southeast Asia but to students of comparative politics as well.

This book focuses on local bossism, a common political phenomenon where local power brokers achieve monopolistic control over an area's coercive and economic resources. Examples of bossism include Old Corruption in eighteenth-century England, urban political machines in the United States, caciques in Latin America, the Mafia in Southern Italy, and today's gangster politicians in such countries as India, Russia, and Thailand.For many years, the entrenchment of numerous provincial warlords and political clans has made the Philippines a striking case of local bossism. Yet writings on Filipino political culture and patron-client relations have ignored the role of coercion in shaping electoral competition and social relations. Portrayals of a "weak state" captured by a landed oligarchy have similarly neglected the enduring institutional legacies of American colonial rule and the importance of state resources for the accumulation of wealth and power in the Philippines.The author, by contrast, argues that the roots of bossism in the Philippines lie in the inauguration of formal democratic institutions at a relatively early stage of capitalist development. Poverty and insecurity leave many voters vulnerable to clientelist, coercive, and financial pressure, and the state's central role in capital accumulation provides the basis for local bosses' economic empires and political machines. These contradictions have encouraged bossism in the Philippines, as well as in other countries.The book elaborates these arguments through case studies of bosses in two Philippine provinces, Cavite and Cebu. The contrast between single-generation gangster politicians in Cavite and enduring commercial dynasties in Cebu reveals variation in the forms of bossism that reflect variations in the local political economies of the two provinces. Comparisons between bosses over successive historical periods highlight the gradual transformation of bossism through capitalist development. In sum, Capital, Coercion, and Crime provides a comparative historical analysis of bossism, drawing conclusions of great interest not only to scholars of Southeast Asia but to students of comparative politics as well.