The Spanish party Podemos can be seen as a result of the Indignados movement, and it represents a shift in Spanish politics away from classical right versus left politics towards a emancipation of the 'demos'. Gepubliceerd bij de Kring voor Internationale Betrekkingen (KIB) van de Universiteit Leuven op 24 april 2016
This study focuses on how views on democracy develop during adolescence. A total of 40 Dutch adolescents were interviewed in their second and fourth year of secondary education. The study shows that the interviewed adolescents do become more familiar with politics but do not develop more nuanced views towards democracy. As the adolescents age, a one-dimensional perspective on democracy becomes more apparent. In the interviewees’ perspective, democracy increasingly equals majority rule. Other aspects, such as minority interests and finding consensus, are increasingly neglected. This study, therefore, suggests that adolescents do not ‘naturally’ develop more complex views on democracy when they age.
This article attempts to explore the main impulses that might have led to the destruction of Buddha statues by Taliban in the Bamiyan Valley of Afghanistan. Drawing on existing literature, and anecdotal evidence, this article suggests that the main impulses that have led to destruction are rather linked to the overall political context of that time (i.e., political iconoclasm) rather than to pure Islamic iconoclasm or an explicit condition of disharmony in heritage (i.e., dissonant heritage). First, the Taliban did not consider the statues as "their" cultural heritage. The act of destruction, therefore, cannot be subscribed to the Afghan cultural dynamics but rather to the political-religious ideology imported by Taliban from outside of the country. Secondly, it seemed that Mullah Omar was viewing the statues as a revenue source at the beginning and as a political bargain chip at the end. In both circumstances, religion seems not to have played the main role. Lastly, the destruction seems a political iconoclasm-that is, a political exploitation, if not a direct political act. The Taliban and especially their external allies were very well aware of the consequences of the act of destruction. It seems implausible to suggest that there were no religion and/or culture in play when ordering the destruction of the statues. The latter is the least what this article aims for. However, to conclude that the destruction was solely triggered by theological and cultural factors might also be improbable. The author does not, in any way, attempt to rationalize the act of destruction, let alone justify the barbaric act.
