Protests

Introduction Fashion has long been associated with resistance movements across Asia and Australia, from the hand-spun cotton Khadi of Mahatma Gandhi’s freedom struggle to the traditional ankle length robe worn by Tibetans in the ‘White Wednesday Movement’ (Singh et al.; Yangzom). There are many reasons why fashion and activism have been interlinked. Fashion can serve as a form of nonverbal communication (Crane), which can convey activists’ grievances and concerns while symbolising solidarity (Doerr). It can provide an avenue to enact individual agency against repressive, authoritarian regimes (Yangzom; Doerr et al.). Fashion can codify a degree of uniformity within groups and thereby signal social identity (Craik), while also providing a means of building community (Barry and Drak). Fashion, therefore, offers activists the opportunity to develop the three characteristics which unite a social or environmental movement: a shared concern about an issue, a sense of social identity, and connections between individuals and groups. But while these fashion functions map onto movement characteristics, it remains unclear whether activists across the world deliberately include fashion into their protest action repertoires. This uncertainty exists partly because of a research and media focus on large scale, mass protests (Lester and Hutchins), where fashion characteristics are immediately visible and amenable to retrospective interpretation. This focus helps explain the rich volume of research examining the manifestation of fashion in past protests, such as the black, red, and yellow colours worn during the 1988 Aboriginal Long March of Freedom, Justice, and Hope (Maynard Dress; Coghlan), and the pink anti-Trump ‘pussyhats’ (Thompson). However, the protest events used to identify these fashion characteristics are a relatively small proportion of actions used by environmental activists (Dalton et al.; Gulliver et al.), which include not only rallies and marches, but also information evenings, letter writing sessions, and eco-activities such as tree plantings. This article aims to respond to Barnard’s (Looking) call for more empirical work on what contemporary cultural groups visually do with what they wear (see also Gerbaudo and Treré) via a content analysis of 36,676 events promoted on Facebook by 728 Australian environmental groups between 2010 and 2019. The article firstly reports findings from an analysis of this dataset to identify how fashion manifests in environmental activism, building on research demonstrating the role of protest-related nonverbal communications, such as protest signage (Bloomfield and Doolin), images (Kim), and icons, slogans, and logos (Goodnow). The article then considers what activists may seek to achieve through incorporating fashion into their action repertoire, and whether this suggests solidarity with activists seeking to effect environmental change across the wider Asian region. Fashion Activism Fashion is created through a particular assemblage of clothes, accessories, and hairstyles (Barry and Drak), which in turn forms a prevailing custom or style of dress (Craik). It is a cultural practice, providing ‘real estate’ (Benda 7) for an individual to express their social roles (Craik) and political identity (Behnke). Some scholars argue that fashion became overtly political during the 1960s and 70s, as social movements politicised appearance (Edwards). This has only increased in relevance with the rise of far right, populist, and authoritarian regimes, whose sub-cultures enact politicised identities through their distinct fashion characteristics (Gaugele and Titton; Gaugele). Fashion can therefore play an important role in protest movements, as “political subjectivities, political authority, political power and discipline are rendered visible, and thereby real, by the way fashion co-establishes them” (Behnke 3). Across the literature scholars have identified two primary avenues by which fashion and activism are connected. The first of these relates to activism targeting the fashion industry. This type of activism is found in both Asia and Australia, and promotes sustainable consumption choices such as buying used goods and transforming existing items (Chung and Yim), as well as highlighting garment worker exploitation within the fashion industry (Khan and Richards). The second avenue is called ‘fashion activism’: the use of fashion to intentionally signal a message seeking to evoke social and/or political change (Thompson). In this conceptualisation, clothing is used to signify a particular message (Crane). An example of this type of fashion activism is the ‘SlutWalk’, a protest where participants deliberately wore outfits described as slutty or revealing as a response to victim-blaming of women who had experienced sexual assault (Thompson). A key element of fashion activism thus appears to be its message intentionality. Clothes are specifically utilised to convey a message, such as a grievance about victim-blaming, which can then be incorporated into design features displayed on t-shirts, pins, and signs both on the runway and in protest events (Titton). However, while this ‘sender/receiver’ model of fashion communication (Barnard, Fashion as) can be compelling for activists, it is complex in practice. A message receiver can never have full knowledge of what message the sender seeks to signify through a particular clothing item, nor can the message sender predict how a receiver will interpret that message. Particular arrangements of clothing only hold communicative power when they are easily interpreted and related to the movement and its message, usually only intelligible to a specific culture or subculture (Goodnow). Even within that subculture it remains problematic to infer a message from a particular style of dress, as demonstrated in examples where dress is used to imply sexual consent; for example, in rape and assault cases (Lennon et al.). Given the challenges of interpreting fashion, do activists appear to use the ‘real estate’ (Benda 7) afforded by it as a protest tool? To investigate this question a pre-existing dataset of 36,676 events was analysed to ascertain if, and how, environmental activism engages with fashion (a detailed methodology is available on the OSF). Across this dataset, event categories, titles, and descriptions were reviewed to collate events connecting environmental activism to fashion. Three categories of events were found and are discussed in the next section: street theatre, sustainable fashion practices, and disruptive protest. Street Theatre Street theatre is a form of entertainment which uses public performance to raise awareness of injustices and build support for collective action (Houston and Pulido). It uses costumes as a vehicle for conveying messages about political issues and for making demands visible, and has been utilised by protesters across Australia and Asia (Roces). Many examples of street theatre were found in the dataset. For example, Extinction Rebellion (XR) consistently promoted street theatre events via sub-groups such as the ‘Red Rebels’ – a dedicated team of volunteers specialising in costumed street theatre – as well as by inviting supporters to participate in open street theatre events, such as in the ‘Halloween Dead Things Disco’. Dressed as spooky skeletons (doot, doot) and ghosts, we'll slide and shimmy down Sydney's streets in a supernatural style, as we bring attention to all the species claimed by the Sixth Mass Extinction. These street theatre events appeared to prioritise spectacle rather than disruption as a means to attract attention to their message. The Cairns and Far North Environment Centre ‘Climate Action Float’, for example, requested that attendees: Wear blue and gold or dress as your favourite reef animal, solar panel, maybe even the sun itself!? Reef & Solar // Blue & Gold is the guiding theme but we want your creativity take it from there. Most groups used street theatre as one of a range of different actions organised across a period of time. However, Climacts, a performance collective which uses ‘spectacle and satire to communicate the urgency of the climate and biodiversity crisis’ (Climacts), utilised this tactic exclusively. Their Climate Guardians collective used distinctive angel costumes to perform at the Climate Conference of Parties 26, and in various places around Australia (see images on their Website). Fig. 1: Costumed protest against Downer EDI's proposed work on the Adani coalmine; Image by John Englart (CC BY-SA 2.0). Sustainable Fashion Practices The second most common type of event which connected fashion with activism were those promoting sustainable fashion practices. While much research has highlighted the role of activism in raising awareness of problems related to the fashion industry (e.g. Hirscher), groups in the dataset were primarily focussed on organising activities where supporters communally created their own fashion items. The most common of these was the ‘crafternoon’, with over 260 separate crafternoon events identified in the dataset. These events brought activists together to create protest-related kit such as banners, signs, and costumes from recycled or repurposed materials, as demonstrated by Hume Climate Action Now’s ‘Crafternoon for Climate’ event: Come along on Sunday arvo for a relaxed arvo making posters and banners for upcoming Hume Climate Action Now events… Bring: Paints, textas, cardboard, fabric – whatever you’ve got lying around. Don’t have anything? That’s cool, just bring yourself. Events highlighting fashion industry problems were less frequent and tended to prioritise sharing of information about the fashion industry rather than promoting protests. For example, Transition Town Vincent held a ‘Slowing Down Fast Fashion – Transition Town Vincent Movie Night’ while the Green Embassy promoted the ‘Eco Fashion Week’. This event, held in 2017, was described as Australia’s only eco-fashion week, and included runway shows, music, and public talks. Other events also focussed on public talks, such as a Conservation Council of ACT event called ‘Green Drinks Canberra October 2017: Summer Edwards on the fashion industry’ and a panel discussion organised by a group called SEE-Change entitled ‘The Sustainable Wardrobe’. Disruptive Protest and T-Shirts Few events in the dataset mentioned elements of fashion outside of street theatre or sustainable fashion practices, with only one organisation explicitly connecting fashion with activism in its event details. This group – Australian Youth Climate Coalition – organised an event called ‘Activism in Fashion: Tote Bags, T-shirts and Poster Painting!’, which asked: How can we consistently be involved in campaigning while life can be so busy? Can we still be loud and get a message across without saying a word? The iconic 21st century activist "t-shirt and tote-bag" combination is hard to miss these days! Unlike street theatre and sustainable fashion practices, fashion appeared to be a consideration for only a small number of disruptive protests promoted by environmental groups in Australia. XR Brisbane sought to organise a fashion parade during the 2019 Rebellion Week, while XR protesters in Melbourne stripped down to underwear for a march through Melbourne city arcades (see also Turbet). Few common fashion elements appeared consistently on individual activists participating in events, and these were limited to accessories, such as ‘Stop Adani’ earrings, or t-shirts sold for fundraising and promotional purposes. Indeed, t-shirts appeared to be the most promoted clothing item in the dataset, continuing a long tradition of their use in protests (e.g. Maynard, Blankets). Easy to create, suitable for displaying both text and imagery, t-shirts sharing anti-coal messages featured predominantly in the Stop Adani campaign, while yellow t-shirts were a common item in Knitting Nanna’s anti-coal seam gas mining protests. Fig. 2: Stop Adani earrings and t-shirts; Image by John Englart (CC BY-SA 2.0). The Role of Fashion in Environmental Activism As these findings demonstrate, fashion appears to be deliberately utilised in environmental activism primarily through street theatre and the promotion of sustainable fashion practices. While fewer examples of fashion in disruptive protest were found and no consistent fashion assemblage was identified, accessories and t-shirts were utilised by many groups. What may activists be seeking to achieve through incorporating fashion via street theatre and sustainable fashion practices? Some scholars have argued that incorporating fashion into protest allows activists to signal political dissent against authoritarian control. For example, Yanzoom noted that by utilising fashion as a means of communication, Tibetan activists were able to embody their political goals despite repression of speech and movement by political powerholders. However, a consistent fashion repertoire across protests in this Australian dataset was not found. The opportunities afforded by protected protest rights in Australia and absence of violent police repression of disruptive protests may be one explanation why distinctive dress such as the masks and black attire of Hong Kong pro-democracy protesters did not manifest in the dataset. Other scholars have observed that fashion sub-cultures also developed partly to express anti-establishment politics, such as the punk movement in the 1970s. Radical clothing accessorised by symbols, bright hair colours, body piercings, and heavy-duty books signalled opposition to the dominant political ideology (Craik). However, none of these purposes appeared to play a role in Australian environmental activism either. Instead, it appears that Maynard’s contention that Australian protest fashion barely deviates from everyday dress remains true today. Fashion within the events promoted in this large empirical dataset retained the ‘prevalence of everyday clothing’ (Maynard, Dress 111). The lack of a clearly discernible single protest fashion style within the dataset may be related to the shortcomings of the sender/receiver model of fashion communication. As Barnard (Fashion Statements) argued, fashion is not always used as a vehicle for conveying messages, but also as a platform for constructing and reproducing identity. Indeed, a multiplicity of researchers have noted how fashion acts as a signal of what social groups individuals belong to (see Roach-Higgins and Eicher). Activist groups have a variety of goals, which not only include promoting environmental change but also mobilising more people to join their cause (Gulliver et al., Understanding). Stereotyping can hinder achievement of these goals. It has been demonstrated, for example, that individuals who hold negative stereotypes of ‘typical’ activists are less likely to want to associate with them, and less likely to adopt their behaviours (Bashir et al.). Accordingly, some activist groups have been shown to actively promote dress associated with other identity groups, specifically to challenge cultural constructions of environmental activist stereotypes (see also Roces). For example, Bloomfield and Doolins’s study of the NZ anti-GE group MAdGE (Mothers against Genetic Engineering in Food and the Environment) demonstrated how visual protest artifacts conveyed the protesters’ social identity as mothers and customers rather than environmental activists, claiming an alternative cultural mandate for challenging the authority of science (see also Einwohner et al.). The data suggest that Australian activists are seeking to avoid this stereotype as well. The absence of a consistent fashion promoted within the dataset may reflect awareness of problematic stereotypes that activists may be then deliberately seeking to avoid. Maynard (Dress), for example, has noted how the everyday dress of Australian protesters serves to deflect stereotypical labelling of participants. This strategy is also mirrored by the changing nature of groups within the Australian environmental movement. The event database demonstrates that an increasing number of environmental groups are emerging with names highlighting non-stereotypical environmental identities: groups such as ‘Engineers Declare’ and ‘Bushfire Survivors for Climate Action’. Beyond these identity processes, the frequent use of costumed street theatre protest suggests that activists recognise the value of using fashion as a vehicle for communicating messages, despite the challenges of interpretation described above. Much of the language used to promote street theatre in the Facebook event listings suggests that these costumes were deliberately designed to signify a particular meaning, with individuals encouraged to dress up to be ‘a vehicle for myth and symbol’ (Lavender 11). It may be that costumes are also utilised in protest due to their suitability as an image event, convenient for dissemination by mass media seeking colourful and engaging imagery (Delicath and Deluca; Doerr). Furthermore, costumes, as with text or colours presented on t-shirts, may offer activists an avenue to clearly convey a visual message which is more resistant to stereotyping. This is especially relevant given that fashion can be re-interpreted and misinterpreted by audiences, as well as reframed and reinterpreted by the media (Maynard, Dress). While the prevalence of costumed performance and infrequent mentions of fashion in the dataset may be explained by stereotype avoidance and messaging clarity, sustainable fashion practices were more straightforward in intent. Groups used multiple approaches to educate audiences about sustainable fashion, whether through fostering sustainable fashion practices or raising awareness of fashion industry problems. In this regard, fashion in protest in Australia closely resembles Asian sustainable fashion activism (see e.g. Chon et al. regarding the Singaporean context). In particular, the large number of ‘crafternoons’ suggests their importance as sites of activism and community building. Craftivism – acts such as quilting banners, yarn bombing, and cross stitching feminist slogans – are used by many groups to draw attention to social, political and environmental issues (McGovern and Barnes). This type of ‘creative activism’ (Filippello) has been used to challenge aesthetic and political norms across a variety of contested socio-political landscapes. These activities not only develop activism skills, but also foster community (Barry and Drak). For environmental groups, these community building events can play a critical role in sustaining and supporting ongoing environmental activism (Gulliver et al., Understanding) as well as demonstrating solidarity with workers across Asia experiencing labour injustices linked to the fashion industry (Chung and Yim). Conclusion Studies examining protest fashion demonstrate that clothing provides a canvas for sharing protest messages and identities in both Asia and Australia (Benda; Yangzom; Craik). However, despite the fashion’s utility as communication tool for social and environmental movements, empirical studies of how fashion is used by activists in these contexts remain rare. This analysis demonstrates that Australian environmental activists use fashion in their action repertoire primarily through costumed street theatre performances and promoting sustainable fashion practices. By doing so they may be seeking to use fashion as a means of conveying messages, while avoiding stereotypes that can demobilise supporters and reduce support for their cause. Furthermore, sustainable fashion activism offers opportunities for activists to achieve multiple goals: to subvert the fast fashion industry, to provide participation avenues for new activists, to help build activist communities, and to express solidarity with those experiencing fast fashion-related labour injustices. These findings suggest that the use of fashion in protest actions can move beyond identity messaging to also enact sustainable practices while co-opting and resisting hegemonic ideas of consumerism. By integrating fashion into the vibrant and diverse actions promoted by environmental movements across Australia and Asia, activists can construct and perform identities while fostering the community bonds and networks from which movements demanding environmental change derive their strength. Ethics Approval Statement This study was approved by the Research Ethics Committee of the University of Queensland (2018000963). Data Availability A detailed methodology explaining how the dataset was constructed and analysed is available on the Open Science Framework: <https://osf.io/sq5dz/?view_only=9bc0d3945caa443084361f10b6720589>.

This article discusses the role of social media, especially the process of “cyberactivism” or the deployment of new media mostly by young people to enact political transformation, as demonstrated during the wave of political upheaval, widely referred to as the “Arab Spring” or “Arab Awakening,” since 2011. It explores the potential of utilizing social media as tools for political activism, by providing concrete examples illustrating the contributions and influence social media had on the political and social transformations across various Arab countries. Simultaneously, it examines the limitations of these media’s actual roles and contributions in the Arab uprisings.

Reimagining Judaism

The Arab Spring did not bypass Yemen. As became clear later on, it triggered a chain of events leading to cardinal changes in the country’s destiny. It would be wrong, however, to call the 2011 turmoil a revolution, since it failed to bring about a fundamental social and political transformation. This was achieved later, in 2014–2015, when a vigorous social protest was accompanied by an outburst of tribalism as the Shiite Houthi movement dared to challenge the long-standing domination of powerful traditional clans. President Saleh, who had risen to power as the leader of those clans, lost his position but kept trying to ensure a comeback. In a completely new and surprising configuration of forces, Saleh made an alliance with the Houthis, who succeeded in quickly overrunning most of the country. These events, unlike the 2011 events, can be branded a genuine revolution. The situation was aggravated by the increased activity of Al-Qaeda in the Arabian Peninsula and the separatist movement in the South. As the Houthis appeared to be winning, Saudi Arabia began a large-scale military intervention aimed at preventing Yemen from becoming a Shia-dominated state and possibly an Iranian stooge. As a result of the Saudi air bombardment, a serious international conflict developed that is still unresolved.

How are women utilizing the capabilities of Information and Communication Technologies (ICTs) in the service of social and political transformation in the wake of the Arab Spring Uprisings? The structure of information flows on new media platforms have enabled activist groups to gain leverage in political systems and social contexts that otherwise marginalized them and this was never more apparent in the use of ICTs during the Arab Spring. However, Morocco continues to be a largely forgotten hub of revolution as researchers grapple with the systemic shifts observed in countries like Egypt, Libya, and Tunisia. Women’s rights movements in Morocco exploded in increased action, engagement and influence during the same period, largely by virtue of increased accessibility to and innovative capabilities of ICTs. Morocco’s movement for women’s rights and democratisation (gradualist movement) is a lesser-explored context of women’s heightened engagement since the Arab Spring and hence, the focus of this research. Women’s use of alternative civic spaces to organize and enact social and political change has resulted in global networks of activism that are changing the climate of the MENA as well as perceptions of it from elsewhere. The region, while often politically turbulent, is also characterized according to a single narrative in the West. The “resistance against communal norms” and broadening use of digital media as an extension to existing women’s voices (Robinson, 2014, p. ii) has helped disseminate critical knowledge on the importance of gender equity to democratic ideals. It has also put an emphasis on women’s public praxis in Morocco over their religious affiliations or domestic labour.
 Keywords: new media, Morocco, activism, communication, technology, social justice

The article reveals the main features of the Sunni-Shiite confrontation during the events of the Arab Spring. In particular, the author of the article notes that one of the main results of the Arab Spring was the collapse of the ruling regimes in a number of Arab countries, which was accompanied by the growth of Islamic radical ideologies. Under these circumstances, the factor of Sunni-Shiite confrontation is becoming more and more radical during these events, which has resulted in a series of armed confrontations between members of both faiths. The author of the article also argues that despite all its complexity and contradictions, the events of the Arab Spring have led to a complete change in the political map of the Middle East. Рolitically, these countries are undergoing a complete reform of the Arab East, due to the change from secular to religious, which was embodied by Sunni-oriented regimes. At the same time, as the course of events showed, Islamist organizations did not become the main organizing force in the protest movement in the Arab countries and were not its instigators. However, in many countries, it is the moderate Islamist parties that have come to power as a result of the election due to their strong influence on the general population of the Middle East. The Arab Spring has also shown that the actions of the modern and most educated part of society against dictatorship and harsh authoritarianism do not necessarily lead to democratic change in these societies. In a traditional society, forces that do not share liberal values and are unable to offer a frustrated and embittered population a democratic alternative have entered the political arena. All this in general not only did not solve the main domestic and foreign policy problems of the Middle East, but on the contrary led to their further aggravation. At the same time, the factors of the Sunni-Shiite confrontation in the region were increasingly used by various political forces of these countries to solve their own interests.

Egypt has experienced drastic changes in government recently. Studying these changes can lead to more understanding of the revolutions caused by the Arab Spring in other countries and can also explain the hegemonic conduct of the United States. This qualitative study was conducted through 1) reviewing scholarly published documents and other relevant official news resources that were published on the relationship between Egypt and the United States after the 2011 revolution, and 2) interviewing 12 key informants (ethnic, academic, and administrative elites). Qualitative content analysis was the main approach to data analysis. The results with a focus on both Obama’s administration and Trumps’ administration revealed that Egypt and the United States relations were affected due to Egypt’s anti-western agenda. Later, the United States’ main strategies in maintaining its hegemony in Egypt were discussed. Among these factors, 1) the United States’ aid policy, 2) the United States’ tolerance policy, 3) aborting FJP, 4) imposing the western culture, and 4) the United States’ support of street protests can be mentioned. Areas for further research are discussed at the end of the study.

This essay explores a global and existential problem—how ordinary people live and contend with historically deep subordination, humiliation, and exclusion—through an examination of the everyday lives of formerly untouchable caste Dalit communities in Kerala, India. I look at this through the lens of neighborliness: how people discuss how theylive togetherwith other castes and classes in small town and rural Kerala. Their continuing struggles with and experiences of humiliation and subordination must be placed within the historical context of Kerala, where deep inequality previously constituted every social relationship, and where the communist movement and other important social and political transformations have radically transformed living conditions and provided new languages and possibilities of equality within the official public sphere, if not the household. Drawing from the anthropology of ethics and engaging with philosophical discussions of living with others, I scrutinizeneighborlinessas an ethical landscape for Dalits living in new kinds of neighborhoods produced by political and social transformation. In doing so, I also reflect upon the ongoing conversations and interactions within which, for Dalits, respect, dignity, and worth are at stake. The essay also suggests new ways of understanding publics that are neither private nor part of the official public, but rather are networks of houses within rural neighborhoods—what I call “private-publics,” which are constituted through gendered caste relations.

The Arab Uprisings of 2011 can be seen as a turning point for media and information studies scholars, many of whom newly discovered the region as a site for theories of digital media and social transformation. This work has argued that digital media technologies fuel or transform political change through new networked publics, new forms of connective action cultivating liberal democratic values. These works have, surprisingly, little to say about the United States and other Western colonial powers’ legacy of occupation, ongoing violence and strategic interests in the region. It is as if the Arab Spring was a vindication for the universal appeal of Western liberal democracy delivered through the gift of the Internet, social media as manifestation of the ‘technologies of freedom’ long promised by Cold War. We propose an alternate trajectory in terms of reorienting discussions of media and information infrastructures as embedded within the resurgence of idealized liberal democratic norms in the wake of the end of the Cold War. We look at the demise of the media and empire debates and ‘the rise of the BRICS’ (Brazil, Russia, India, China, South Africa) as modes of intra-imperial competition that complicate earlier Eurocentric narratives media and empire. We then outline the individual contributions for the special collection of essays.

The Arab Spring was a series of protests which took place in Arab countries against longstanding dictatorial regimes, because of the latter’s inability or refusal to deliver socio-economic and political justice to the common 99 masses. Protests spread like fire and made an impact not only on the governance of the Arab world but also internationally, by involving big players like Russia and the United States of America. Yet these events were intensely complicated, with multiple actors and layers of history involved in each country. The book under review here is one prodigious effort to understand the Arab Spring, considering causes and effects of the uprisings. Structurally, the book is divided into two parts. The first part, consisting of seven chapters, deals with the uprisings in Arab countries; part two, consisting of six chapters, discusses the impact of the Arab Spring on the non-Arab world and their core interests related to the uprisings.

<p>The sanctuary city movement is a transnational human rights-based response to non-status migrants living and working in global cities. In many ways it is an oppositional mode of politics that challenges the exclusive authority of central governments over migration and political membership. Borrowing from critical legal geography, academics speak of the city as a ‘scale’ of urban belonging that can supersede national or international scales. However, clusters of practices, networks, and rationalities of governance are not necessarily confined to one scale. Urban securitisation is an apt example, where national governments cast off constraints of ‘high law’, shifting mechanisms of border control to regional and local scales. Research in Canada, the United States, and elsewhere demonstrates that local police, state authorities and, indeed, non-state actors, participate in the management of the (perceived) risks that non-status migrants pose to state and citizen. In this context, this chapter examines the uneasy relationship between sanctuary and security in Toronto, Canada. It does so by reflecting on the utility of the concepts of jurisdiction and temporality in better understanding how the securitisation of irregular migration has taken hold in the city. Placing this process in historical and jurisdictional context, it explores possible antidotes to urban securitisation.</p>

Social movement researchers argue that tactical innovation occurs as a response to changes external to movements, such as police repression and shifts in political authority, or is due to internal movement processes, such as the characteristics of movement organizations and actors. In this study, we locate the roots of tactical innovation in the multiplicity of movement claims articulated at protest events. With data on more than 23,000 protest events that took place in the United States between 1960 and 1995, we develop novel measures of two forms of tactical innovation and the relationships between protest event claims. Our results show that multi-issue protest events are more likely to use novel recombinations of tactics, and protest events with more peripheral movement claims tend to introduce new protest tactics. Our approach brings together work on social movement dynamics, innovation, and field theoretic approaches to theorize about the relationship between the tools and content of activism.

The protests in the autumn of 2022 began after the death of the Kurdish woman Mahsa Amini, for which the opposition blamed the Islamic regime’s morality police. The initial demands for the abolition of the morality police very quickly gave way to radical demands for the elimination of the Islamic regime and the resignation of the Supreme Leader. The protests quickly spread to hundreds of cities and villages in all provinces of the country. Up to 2 million people took part in them. The protests were emphatically secular in nature, and the main slogan of the protesters was the slogan “Woman, life, freedom”. By and large, the mass protests in the autumn of 2022 proved to be the most intense, radical and bloody since the Islamic revolution, as the regime officials themselves admit. Despite the fact that the regime was able hold on, there are the risks of recurrence of similar mass actions in the coming years. If Iran manages to reach an agreement with the United States to lift sanctions, it will have a positive impact on economic development, but political reasons for discontent will remain. Therefore, Iran needs serious domestic political and economic reforms. The protest movement in Iran is in many ways similar to the mass protests in the Arab East during the Arab Spring, which indicates similar socio-political issues.

Costs, emissions, and resource availability were modeled for the production of 5 billion gallons yr(-1) (5 BGY) of renewable diesel in the United States from Chlorella biomass by hydrothermal liquefaction (HTL). The HTL model utilized data from a continuous 1-L reactor including catalytic hydrothermal gasification of the aqueous phase, and catalytic hydrotreatment of the HTL oil. A biophysical algae growth model coupled with weather and pond simulations predicted biomass productivity from experimental growth parameters, allowing site-by-site and temporal prediction of biomass production. The 5 BGY scale required geographically and climatically distributed sites. Even though screening down to 5 BGY significantly reduced spatial and temporal variability, site-to-site, season-to-season, and interannual variations in productivity affected economic and environmental performance. Performance metrics based on annual average or peak productivity were inadequate; temporally and spatially explicit computations allowed more rigorous analysis of these dynamic systems. For example, 3-season operation with a winter shutdown was favored to avoid high greenhouse gas emissions, but economic performance was harmed by underutilized equipment during slow-growth periods. Thus, analysis of algal biofuel pathways must combine spatiotemporal resource assessment, economic analysis, and environmental analysis integrated over many sites when assessing national scale performance.

Since critical thresholds for acidic deposition were first considered in the 1970s, the critical loads approach has rapidly evolved into a practical tool for addressing the problems of pollution control. It has gained acceptance from many scientists and policy makers, bridging the gap between science and policy and proving its use with the acidifying effects of the atmospheric pollutants of sulphur and nitrogen. For this there are examples at local, national and international scales and there appears to be scope for further applications as methods and databases improve. The UN/ECE used the approach to underpin the second Sulphur Protocol; for this, emission reductions were recommended on the basis of environmental effects as well as the costs of control measures. Although limited by a relatively coarse transport modelling scale, the advantages over non-effect-orientated approaches were evident. At a more local scale, the approach has often lacked information linking some of the chemical effects on soils and freshwaters to harmful effects to biota. In addition, the important consideration of rates of change, in particular recovery, of ecosystems with changing pollutant loads has still to be addressed nationally and internationally. The critical loads approach is a first step towards effects orientated pollution control. Already sophisticated methods, based upon similar dose-response data, are being developed; these lend themselves better to economic evaluation of damage. Despite limitations, the critical loads approach has proved a practical method for deriving pollution control strategies whose success will be judged in the years ahead.