No name

Examines role of different types of opposition in ‘delaying, cancelling or reversing the privatization of water and energy’, including success in Nkondobe (South Africa), Paraguay where parliament voted in 2002 to suspend indefinitely privatization of state-owned water and Poznan in Poland in 2002, and failure of campaigns in UK, Chile and Philippines.

This long article highlights the three different periods of time that defined the anti-mafia movement, namely from 1891-1894 until 1950s; 1960s and 1970s; and from 1980s up to now. The analysis provides an initial understanding of the typology and tools of the anti-mafia struggle in each of these phases, alongside the ethical and cultural factors that supported it. The article also elucidates the social, economic and cultural composition of the mafia organisation as well as the anti-mafia movement and touches upon its development as a national movement, rather than configuring it as an issue concerning solely the island of Sicily. Finally, it depicts the peculiar characteristics of the anti-mafia movement and what differentiates it from social movements as traditionally considered, by contextualising the analysis within power relationships in Italy.

The author, drawing on fieldwork in unofficial labour organizations, examines how, rather than stage risky collective protests, these groups quite often assist individuals to demand their rights by appealing to officials. She concludes that 'disguised collective action' can secure concessions for participants and enable activists to find 'a middle ground between challenging authorities and organizational survival'.

By leading Pan African activist and close associate of Nkrumah. Chapter 5 covers the 1950 Positive Action campaign.

Analysis by the Guardian Middle East editor of Lebanese politics.

(reprinted in Doug McAdam, David A. Snow, Readings on Social Movements: Origins, Dynamics and Outcomes (A. 7. Important Reference Works and Websites) )

Describes the expansion of organisational capacity for direct action between 1956 and 1960.

References to the Sebastian Acevedo Movement also occur in Inger Agger, Søren Buus Jensen, Trauma and Healing Under State Terrorism, London, Zed Books, 1996 , pp. 246 , who see it as ‘an expression both of psychological counter-strategies at the private and political level and of healing strategies at the societal level’ (p. 184) but do not describe its methodology. Vincent W. Lloyd, The Problem with Grace: Reconfiguring Political Theology, Stanford CA, Stanford University Press, 2011 , pp. 256 , pp. 109-11, discusses its liturgical aspects in comparison with contemporary Critical Mass bicycle rides.

(Successor to ebook Dan Hancox, Utopia and the Valley of Tears, 2012 , pp. 76 , on same topic.)
Discusses the small village, Marinaleda, in southern Spain that has battled for decades with the state and capitalist policies, but gained international attention in 2012 when its mayor (and farmers union leader) organized the filling of ten shopping trolleys, refused to pay, and distributed them to the poor from a military base and mansion of a local large landowner.