Category Archives: Comparative

Confronting Structural Violence Through Street Art – 2) Georgia

Georgia: Country-Specific Street Art

Street Art as a Response to Violence by the Clergy

The below painting appeared in multiple places in the central streets of Tbilisi. It was part of the protest wave against violence organized by some clerics of the Georgian Orthodox Church. On May 17, 2013, priests led a mob of thousands against a small-scale demonstration that in turn was organized against homophobia. The mob chased and beat the peaceful rally participants in the narrow streets and in public transport. During these developments cameras captured an image of a priest holding a taburetka (the Russian word for “stool” in turn borrowed from French and still in common use in the Caucasus) and attacking with it the bus and people around it. As a result, the taburetka became a symbol of the church-motivated violence against human rights activists.

Caucasus Edition

“Condemn Taburetka”. Artist: Unknown. Location: Rustaveli Avenue, Tbilisi, Georgia. Photo Credits: Maia Shalashvili. Date of the Photo: February 9, 2014.

Following the developments of May 17, 2013, another stenciled message appeared in the underground passage on Rustaveli Street in Tbilisi. The passage is in front of the Kashueti Church and Tbilisi Gymnasium N1. Its location, accessibility by thousands of people on a daily basis makes it popular among street artists. For the same reasons, the street art depicted on the walls of this passage is subject to stricter judgment and “censorship” by those who disagree with its form of expression or messages.

The words in the below stencil are an allusion to a phrase from the Gospel of John 8:1-11 in the Bible, where Jesus stops the mob from attacking the woman “caught in adultery”. In the story, the mob wants to stone her to death, and Jesus tells them, “Whichever one of you has committed no sin may throw the first stone at her”. Hearing this, the mob retreats. The message of this work reminds of the double standards of the Georgian Orthodox Church. Soon the message was painted over.

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** Read Part 1 of this Story here.

Confronting Structural Violence Through Street Art – 1) Georgia and Armenia

What can a person or a group do if they are deprived of voice and the freedom of expression? When they cannot speak up about their problems and raise issues they are concerned about in the public space? When they do not have access to mainstream media to reach wider audiences? When they are oppressed in one way or another or struggle for survival? In other words, how can people cope with structural violence – the systematic harm that can be done through certain social structures and institutions?

For the last few decades, street art has increasingly become a powerful tool for the voice of the oppressed in different parts of the world. People from minority groups, the underprivileged, the marginalized, civic and human rights activists often use it as a means of communication. They create influential images and messages illustrating their concerns and troubles. They trigger discussion about underrepresented or tabooed topics. Often anonymous, street art challenges the dominating public opinion, questioning issues of justice, security, roles in the society, raising the voices of those who are excluded from political decision making and the public space.

Publicity and easy access are both a strength and a weakness for street art. Images or messages are usually placed where people can notice them. For the same reason, they are easily spotted and erased by those who oppose the image or the message. Some of them can “live” for a few hours; others “resist” a few days or weeks. Rarely can street art survive for a few months, especially if it represents “unpopular” views. It is impossible to predict the exact “life cycle” of street art. It is frequently erased, broken, deleted, painted over, and dissolved.

For the past decade, the South Caucasus societies have also seen a surge of street art-ctivism. Groups and individuals have used it as an alternative way of public speaking. They have raised and protested issues ranging from unfair socio-political processes to specific cases of oppression, injustice, and violence.

In this piece, we present selected works of street art – street artwork – in Armenia and Georgia. Most of them do not exist anymore. They have been subject to official or unofficial “censorship” and “cleaning”. The photographs were taken in different cities of Georgia and Armenia and depict deeply embedded issues in these societies. Some of these pieces have common topics and address the same issues in both societies. Others are related to country-specific issues. These artworks belong to brave art-ctivists who deliver “unsanctioned” images and messages to the public space, raise the silenced voices in their societies, and strive for changes in their communities. They “speak” about people’s feelings and attitudes and can, therefore, contain commonly used language, including swear words and other kinds of expressive language.

This 2015 piece of street art in Yerevan tells you that street art-ctivism is “A Method to Struggle”. The artist’s pseudonym is Hakaharvats meaning “counterblast”.

Caucasus Edition

“A Method to Struggle”. Artist: Hakaharvats. Location: Koghbatsi Street, Yerevan, Armenia. Photo Credits: Aren Melikyan. Date of the Photo: 2015.

Common Topics in Georgian and Armenian Street Art

Against Political Oppression, Regimes, and Surveillance

George Orwell’s famous dystopian book “1984” describes a system where everyone is under the strict control and surveillance of the state. “Thinkpol” – the Thought Police – identifies and punishes Thought Criminals – those who have the capacity of independent thought. There is no space for real freedom in Oceania. Screens and informers are everywhere. Thinkpol immediately eradicates any alternative to the official version of reality. Only one political party is entitled to set rules, take office, and make political decisions. There is no real freedom of choice, democracy, and public will in Oceania.

A similar interpretation of reality inspired an unknown street artist in Georgia to make a number of drawings. The first photo was taken on May 18, 2012 in Tbilisi. It was during the then President Mikheil Saakashvili’s second term in office. It has been widely believed that back then the government systematically violated the citizens’ privacy. Secret phone surveillance was so prevalent that nobody felt safe. The obtained materials were used for blackmail and political repression. Distrust and fear were rooted in all the layers of the political and social structure. “Big Brother is Watching You” was written onto walls in central Tbilisi, among them the wall of the National Parliamentary Library of Georgia and the underground passage of Liberty Square.

Caucasus Edition

“Big Brother is Watching You”. Artist: Unknown. Location: Tbilisi, Georgia. Photo Credits: Maia Shalashvili. Date of the Photo: May 18, 2012.

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** Read Part 2 of this Story here.

Soviet Monuments

Worker and Kolkhoz Woman monument in Moscow. Photography
Worker and Kolkhoz Woman monument in Moscow. Photography: Andrey S. Shulgin

Across the former Soviet Union there are countless examples of monolithic structures rising high from the ground to shelter, collect or govern the citizens living in their shadows.

These strange, sloping forms, concrete parabolic rises and angular designs signify an age of futuristic optimism manifest in the built environment. But what is the relationship between monuments or buildings designed by one regime and passed onto a public for whom that no longer applies? What is their legacy? How are these spaces recontextualised in contemporary society?

The theme of the Venice Architectural Biennale this year was ‘Reporting from the Front’. Curator Alejandro Aravena invited participants to respond and reflect on the role of the architect in the struggle to improve living conditions for all. Titled VDNH Urban Phenomenon, the Russian pavilion showcases the ‘global significance’ of the 2,379,000 sq m VDNKh park in Moscow.

Designing the Soviet Union

Soviet architecture had diverse and ambitious ideas for transforming the spaces people live, work, and travel in.

For the last few years, the best-selling architectural coffee-table books have all shared the same subject: Soviet buildings. They are part of a strange but popular cult, where the ruins of the Soviet Union are contemplated and documented as an alien landscape.Agata Pyzik, in her 2014 diatribe Poor But Sexy, describes this trend as a form of intra-European Orientalism. Books like this year’s success story — Christopher Herwig’s Soviet Bus Stops — explore what she calls an “obsolete ecology,” an irradiated yet magical wasteland, an Urbex paradise littered with wonderfully futuristic ruins. It is a seductive approach, and many Western writers (like me) have joined in.Herwig’s contribution is a gorgeous example: page after page of bus stops, in an elegant, almost pocket-sized hardback volume, with a terrific design by the Anglo Sovietophile publisher FUEL.But why bus stops? Because Herwig discovered that the long, straight, often potholed highways that run between the former Soviet Union’s big cities are dotted with hundreds, maybe thousands, of architecturally imaginative bus shelters.There are none in the cities themselves — urban bus shelters are far more likely to be the sort of metal and glass canopies found in any metropolis. But tiny towns, villages, and hamlets commissioned, through processes that the two introductions to the book manage to leave totally unexplored, a series of exceptionally striking and original designs, in a raw style that combines the local vernacular (Baltic, Central Asian, etc.), concrete futurism (all jagged angles and cantilevers), and bright colors.It’s fabulous stuff, but to paraphrase Brecht, a photograph of a Soviet bus stop tells us almost nothing about the society that brought it into being.

Tellingly, many of these hit books are made by professional photographers who have chanced upon their subjects — something Herwig shares with the French photographer Frederic Chaubin, author of the smash hit CCCP: Cosmic Communist Constructions Photographed. This means they don’t share the compulsion that an academic or journalist might have to include editorial condemnations of the Soviet Union.

Until recently the subject has produced little good work in the English language. Prewar Soviet architecture has been well-served with studies by the likes of Catherine Cooke, Selim Khan-Magomedov, and Vladimir Paperny, but post-Stalin design has been oddly obscure. However, several recent publications combine the innovation of Soviet aesthetics with excellent writing. There’s no excuse to just stare at pictures of incredible Soviet ruins when there are books that can tell you what they are and why they’re there.

Locked-in post-socialism: rolling path dependencies in Liberec’s district heating system


This paper uses the experience of post-socialist district heating reforms to tell a broader story about the continued and shared challenges that central and eastern European cities face as they grapple with the legacies of the recent and more distant past. We argue that the restructuring of this infrastructural domain has been contingent upon geographically embedded trajectories stemming from previous historical periods, while leading to the creation of new socio-technical lock-ins. The paper thus develops the notion of “rolling path-dependencies” in order to explore how post-socialist developments both overcome and supplant previous trajectories of transformation. It focuses on the northern Czech town of Liberec – a place that is known for having some of the highest heating prices in the country – to elucidate how a socially, economically, and environmentally detrimental lock-in has come into existence as a result of ill-conceived policies of marketization, municipalization, and privatization. Using evidence from official documents and interviews with policy-makers, we demonstrate how the infrastructural legacies of post-socialism both persist and are being reproduced at the urban scale even within “advanced” reforming states like Czechia.


Liberec is a medium-sized city and regional administrative center nested amidst the mountains that line Czechia’s northern borders with Poland and Germany. It has generally remained outside the attention of mainstream academic research on economic and political change within and beyond the region. Yet this city with a population of just over 100,000 people recently entered the national limelight as a result of news reports that local citizens were paying astronomically high prices for their district heating (DH) supply (Pšeničková 2015Pšeničková, Jana2015Liberec Chce Dotlačit Teplárnu, Aby Snížila Ceny. Odpustí Jí Nájemné [Liberec pressures district heating plant to reduce prices – rent will be forgiven]. Accessed May 2, 2016. [Google Scholar]). Not only did heating tariffs rise well beyond affordable levels, but households were locked into a system that prevented them from switching to a different source of energy supply. In addition, there was evidence to suggest that the local authority was indirectly supporting the privately owned DH company via a complex web of ownership interests and policy measures.

As it turns out, the Liberec case is not isolated in the context of the post-socialist countries of Central and Eastern Europe (CEE) and the Former Soviet Union (FSU). In fact, a number of cities and countries in the region have struggled with the legacies of centralized heating supply systems – commonly known as district heating systems (Poputoaia and Bouzarovski 2010Poputoaia, Diana, and StefanBouzarovski2010. “Regulating District Heating in Romania: Legislative Challenges and Energy Efficiency Barriers.” Energy Policy 38: 38203829.10.1016/j.enpol.2010.03.002[Crossref][Web of Science ®][Google Scholar]) – inherited from their respective centrally planned economies. This large-scale form of energy provision was emblematic of the political ideologies and urban development policies that underpinned state socialism. The system entailed the delivery of hot steam or water to households and companies via large and centralized networks of pipes and pumping stations. The water itself was heated in fossil-fuel burning plants (primarily coal, heavy fuel oil, and sometimes gas) that also often produced electricity. Under the unfolding crisis of the socialist system, the plants and networks themselves became poorly maintained, with much energy being lost between the sites of production and consumption (Bouzarovski 2009Bouzarovski, Stefan2009. “East-central Europe’s Changing Energy Landscapes: A Place for Geography.” Area 41: 452463.10.1111/area.2009.41.issue-4[Crossref][Web of Science ®][Google Scholar]; Rezessy et al. 2006Rezessy, S.K.DimitrovD. Urge-Vorsatz, and S.Baruch2006. “Municipalities and Energy Efficiency in Countries in Transition. Review of Factors That Determine Municipal Involvement in the Markets for Energy Services and Energy Efficient Equipment, or How to Augment the Role of Municipalities as Market Players.” Energy Policy 34: 223237.10.1016/j.enpol.2004.08.030[Crossref][Web of Science ®][Google Scholar]).

DH systems were intimately tied to economic, social, and spatial planning practices and policies under socialism. These networks accompanied mass production and supported daily life and mass consumption of heat in standardized housing. They were also dependent on the promotion and maintenance of particular types of urban forms. The upkeep of such sizeable networks became costly and complex under the market conditions that evolved after the fall of communism. With increasing numbers of consumers switching to other energy carriers – leading to falling revenues and a subsequent need for additional price increases – utilities resorted to punitive measures to prevent further disconnection. Evidence of consumers being “trapped in the heat” has emerged in several CEE countries (Poputoaia and Bouzarovski 2010Poputoaia, Diana, and StefanBouzarovski2010. “Regulating District Heating in Romania: Legislative Challenges and Energy Efficiency Barriers.” Energy Policy 38: 38203829.10.1016/j.enpol.2010.03.002[Crossref][Web of Science ®][Google Scholar]; Tirado Herrero and Ürge-Vorsatz 2012Tirado Herrero, S., and D. Ürge-Vorsatz2012. “Trapped in the Heat: A Post-communist Type of Fuel Poverty.” Energy Policy 49: 6068.10.1016/j.enpol.2011.08.067[Crossref][Web of Science ®][Google Scholar]).

In this paper, we use the case of DH and the experience of Liberec more specifically as a starting point for making a broader argument about the continued importance of integrated perspectives on past and present urban transitions and transformations in CEE and the FSU. Drawing upon the multiple transformations model by Sýkora and Bouzarovski (2012Sýkora, Luděk, and Stefan Bouzarovski2012. “Multiple Transformations: Conceptualising the Post-communist Urban Transition.” Urban Studies 49: 4360.10.1177/0042098010397402[Crossref][Web of Science ®][Google Scholar]), we argue that the need for a holistic view on post-socialist systemic change still holds relevance for developments in the region and beyond, because micro- and meso-scale transformations in the domains of social practice, organizational change, and the evolution of urban and regional landscapes are ongoing. These claims are developed with reference to the specific infrastructural character of DH, which embodies the institutional and socio-technical inertia of past systems, being nested in past and present urban formations and challenged by recent impacts of free market conditions. Thus, DH can tell us a broader story about the continued and shared challenges that CEE and the FSU face as they continue to grapple with the legacies of communist central planning – even in the case of countries like Czechia that are now well integrated into the sphere of Western capitalism.


The urbanization of transition: ideology and the urban experience

Pages 607-623 | Received 09 Oct 2016, Accepted 11 Oct 2016, Published online: 02 Nov 2016


This paper debates the relationships between transition and urbanization by problematizing the operation of transition on three inter-related levels. Firstly, at the level of ideology, it is important to rehearse the understanding of transition from that of merely area-based reforms and rather understand it as a totalizing project of planetary reach, which completes the subjugation of the whole world to capitalism and crowns neoliberalism as the only global order. Secondly, at the level of practice, it is important to properly account for the spatializing effects of that ideology – which is not simply “domesticated” by local practices, but itself mediates the subsumption of pre-existing practices by capital, thus alienating them from their history. Thirdly, at the level of the urban: while urban change is usually portrayed merely as a projection of societal relations, the urban is actually the central stage where ideology mixes with the everyday, through which the societal change is mediated; new meanings, social relations, and class divisions are construed; and through which ideological transition achieves its practical completeness. What combines these three levels is the notion of urbanization of transition, which articulates the centrality of the urban in the spectacular post-socialist experience.


Although scholars of post-socialist urbanism at times indulge themselves in reflexive melancholy over their moderate impact on the wider urban scholarship, there is actually a fast-growing and already rather sophisticated body of internationally excellent literature that addresses significant challenges and provides diverse accounts on many aspects of post-socialist urbanization, both empirically and theoretically (for some reviews, see Borén and Gentile 2007Borén, Thomas, and Michael Gentile2007. “Metropolitan Processes in Post-communist States: An Introduction.” Geografiska Annaler: Series B, Human Geography 89: 95110.10.1111/geob.2007.89.issue-2[Taylor & Francis Online][Web of Science ®][Google Scholar]; Sykora and Bouzarovski 2012Sykora, Ludek, and Stefan Bouzarovski2012. “Multiple Transformations: Conceptualising the Post-communist Urban Transition.” Urban Studies 49: 4360.10.1177/0042098010397402[Crossref][Web of Science ®][Google Scholar]; Kubeš 2013Kubeš, Jan2013. “European Post-socialist Cities and Their near Hinterland in Intra-urban Geography Literature.” Bulletin of Geography. Socio-Economic Series 19: 1943.[Crossref][Google Scholar]; Sjöberg 2014Sjöberg, Örjan2014. “Cases onto Themselves? Theory and Research on Ex-socialist Urban Environments.” Geografie 119: 299319.[Web of Science ®][Google Scholar]). However, I will argue in this paper that the relationships between the two key staples feeding this literature – transition and urbanization – are still under-conceptualized, taken at face value, or fail to attract their due problematization. In this article, I discuss that point and outline possible avenues as to how to problematize those relationships through the lens of a spatial political economy.

To begin with, while urban change in post-socialist scholarship is usually portrayed as a projection of larger societal changes onto local practices, the urban is actually an important scale through which new ideologies, meanings, and social relationships are legitimized – there is a dialectical co-production between the urban and the social (Lefebvre [1970] 2003Lefebvre, Henri[1970] 2003The Urban RevolutionMinneapolisUniversity of Minnesota Press. [Google Scholar][1974] 1991Lefebvre, Henri[1974] 1991The Production of SpaceOxfordBlackwell Publishing. [Google Scholar]). The urban is also where the wider project of neoliberal transition is “domesticated” into concrete “transformations” (e.g. Stenning et al. 2010Stenning, AlisonAdrian SmithAlenaRochovska, and Dariusz Swiatek2010Domesticating Neo-liberalism: Spaces of Economic Practice and Social Reproduction in Post-socialist CitiesOxfordWiley-Blackwell.10.1002/9781444325409[Crossref][Google Scholar]); however, the latter observation should not blind us from seeing the totality of transition in the first place. The discourse in post-socialist scholarship that disavows the vocabulary of “transition” in favor of more particularized “transformations” (Pickles and Smith 1998Pickles, John, and Adrian Smith, eds. 1998Theorising Transition: The Political Economy of Post-communist TransformationLondonRoutledge. [Google Scholar]; Herrschel 2007Herrschel, Tassilo2007. “Between Difference and Adjustment – The Re-/presentation and Implementation of Post-socialist (Communist) Transformation.” Geoforum 38: 439444.10.1016/j.geoforum.2006.11.007[Crossref][Web of Science ®][Google Scholar]), while rightly challenging the reductionist assumptions of the teleological projections of the Washington Consensus, has become too seductive itself. It has moved research from the understanding of the ideology of transition at large to studying smaller and particular processes, which per se become somehow sufficient to explain post-socialist experiences, while the wider meta-change is at best read perfunctorily under the now all-explanatory narrative of “neoliberalism.”

In this paper, I rehearse transition as an ideological, totalizing – indeed, totalitarian – project and discuss the role of the urban in making it such and rendering transition its social constitution. The dialectics of the total and the particular leads me to outline the contours of what I call “the urbanization of transition,” the appropriation of urban space by capitalism, simultaneously leading to the materialization, crystallization, and consequent reproduction of the new hegemony. I support my argument with some classical writings in political economy; the work of Henri Lefebvre in particular offers a useful grammar to knit the urban thread through the ideology and practice of transition.

I organize my argument as follows. I start with discussing why transition should not be easily equated with contextual transformations, arguing that to do otherwise is a debilitating position that obscures the global significance of post-socialism. I continue with discussing the totalizing nature of transition, which functions to close the civilizational dialog over alternative human futures. I then turn to outlining the spatialization of transition – as a contingent but ordered process of the subsumption of post-socialist legacy under the exigencies of capital. Against these fundamentals, I then discuss post-socialist urbanization and how it is central to these epochal and spectacular politico-economic restructurings.

Transformations or transition?

The collapse of the state-socialist project, climaxed in the well-documented geopolitical events of 1989/1991, brought about a surge of radical societal change. Unlike regime change and retrofits in other places and times, the post-socialist momentum has rebuilt the very existential foundations of the affected societies – whose professed goal was no longer building “the bright future” of communism, with its aspirations for a classless society, good life and equity for all, but rather embracing the individualistic, entrepreneurial, and competition ethos of capitalism, framed politically as a “market economy.” The change has been underpinned by so-called “transition,” as a metaphorical and practical framework for the existence of post-socialist societies. Ex-communist societies were then all seen as societies in transition, at the core of which was a technocratic package of reforms for the economic and political domains.

Since the very start, the teleological notion of transition has been challenged. While transition has been both a prescriptive and descriptive idea, many have critiqued it for being reductionist and thus failing to account for the complexity and multiplicity of pathways engaged by actually existing transition, which is shaped by local preconditions, culture, and contingencies. It has been suggested that “transformation(s)” is a more nuanced vocabulary to analyze the processes of post-socialism (e.g. Pickles and Smith 1998Pickles, John, and Adrian Smith, eds. 1998Theorising Transition: The Political Economy of Post-communist TransformationLondonRoutledge. [Google Scholar]).

While this is an accurate critique, the downside has been that – coupled with descriptive, often empiricist and positivist tendencies in much of the emerging post-socialist academic geography – this new tradition has resulted in the topic being dominated by the narrative of the idiosyncrasies of post-socialism, including the diversity of contextually specific trajectories emerging from the juxtaposition of politics, culture, history, and other legacies and exigencies. The “transformation” thesis has just gone too well with the empiricist tradition of “area studies,” while the very teleology of transition has not been scrutinized on its own terms – as an ideology – it was rather reduced to the presumed Washington Consensus’s technocracies. The most interesting accounts here had to consequently come from outside the discipline of post-socialism itself, such as Naomi Klein’s Shock Doctrine (2007Klein, Naomi2007The Shock Doctrine: The Rise of Disaster CapitalismLondonAllen Lane. [Google Scholar]).



Zombie socialism and the rise of neoliberalism in post-socialist Central and Eastern Europe


Many scholars have asked themselves if and for how long they should use the concept of “post-socialism.” We review some ways in which post-socialism is no longer used productively and suggest that one way to analyze the enduring effects of socialism (a useful role for the concept of post-socialism) is by paying attention to how economic and political elites in Central and Eastern Europe continue to use the ghost of state-socialism as the ultimate boogeyman, disciplinary device, and “ideological antioxidant.” We call this blend of post-1989 anti-communism and neoliberal hegemony “zombie socialism,” and we argue that it is a key component of contemporary capitalism in Central and Eastern Europe. We illustrate briefly some cases of zombie socialism, using data such as EU 28 statistics on labor, wages, work–life (im)balance, income tax, housing, and housing policies to show the effects of this hegemonic discourse. The presence of zombie socialism for almost three decades in Central and Eastern Europe made some of these countries “more” capitalist than countries with longer capitalist traditions in Europe. We join others who have suggested that there is nothing to transition any longer, as the “transition” is long over.

For a quarter of a century we have condemned communism increasingly stronger. Five years from now we will probably fight it as Ceausescu [in the 1980s] was fighting the Fascism [of the 1930s] … At a more profound level, condemning real-existing communism has been perverted in condemning any social claim: Do you want a salary raise? You are communist. Do you want public services? Do you want to tax the rich and ease the burden on small producers and wage earners? You are a communist and you killed my grandparents. Do you want public transportation instead of highways? You are mega-communist and a retarded hipster. (Rogozanu 2014Rogozanu, Costi2014. “Condamnarea ritualică a comunismului și de unde începe reformarea stângii[The Ritualic Condemnation of Communism and from Where Does the Reformation of the Left Begin].” Accessed July 15, 2016. [Google Scholar])

Introduction: socialism from post- to ghost

The quote above expresses in a nutshell a political and cultural process spreading in many Central and Eastern European (CEE) societies. A hybridization of ritualistic anti-communist incantations and a neoliberal doxa has shaped economic, political, and cultural dynamics of ex-socialist countries. In such instances, state-socialism resurfaces not as institutional, spatial, or mental “legacies” and “leftovers” of socialism, but as a “ghost,” kept alive by the winners of the (now extinct) post-socialist period. In this article we ask: Who benefits from invoking state-socialism, in what contexts do such inflections occur, and with what effects? On a more general level, what role does the ghost of socialism play in the political economies and class dynamics of CEE countries? To understand the switch from “legacy” to ideological ingredient of neoliberalism in CEE, we introduce (and elaborate on below) the metaphor of “zombie socialism” to capture how keeping the socialist past alive in public discourse – almost three decades after its end – buttresses neoliberal politics and new configurations of inequalities.

During the last two decades, one key question that has underlined scholarship on ex-socialist countries across several disciplines has been to what extent post-socialism is still a relevant analytical category. After ascending as a denominator of all things post-1989 in Central and Eastern Europe, several scholars in geography, anthropology, and sociology have pointed out that the concept of post-socialism has become less relevant (Boyer and Yurchak 2008Boyer, Dominic, and Alexei Yurchak2008. “Postsocialist Studies, Cultures of Parody and American Stiob.” Anthropology News 49: 910.10.1111/anne.2008.49.issue-8[Crossref][Google Scholar]; Cervinkova 2012Cervinkova, Hana2012. “Postcolonialism, Postsocialism and the Anthropology of East-Central Europe.” Journal of Postcolonial Writing 48: 155163.10.1080/17449855.2012.658246[Taylor & Francis Online][Web of Science ®][Google Scholar]; Chari and Verdery 2009Chari, Sharad, and Katherine Verdery2009. “Thinking between the Posts: Postcolonialism, Postsocialism, and Ethnography after the Cold War.” Comparative Studies in Society and History 51: 634.10.1017/S0010417509000024[Crossref][Web of Science ®][Google Scholar]; Dunn and Verdery 2015Dunn, Elizabeth C., and KatherineVerdery2015. “Postsocialism.” In Emerging Trends in the Social and Behavioral Sciences: An Interdisciplinary, Searchable, and Linkable Resource, edited by Robert A.Scott and Stephen M.Kosslyn19New YorkWiley.10.1002/9781118900772.etrds0261[Crossref][Google Scholar]; Ferenčuhová 2016Ferenčuhová, Slavomíra2016. “Accounts from Behind the Curtain: History and Geography in the Critical Analysis of Urban Theory.” International Journal of Urban and Regional Research 40 (1): 113131.[Crossref][Web of Science ®][Google Scholar]; Hirt 2013Hirt, Sonia2013. “Whatever Happened to the (Post) Socialist City?” Cities 32: S29S38.10.1016/j.cities.2013.04.010[Crossref][Web of Science ®][Google Scholar]; Horvat and Štiks 2012Horvat, Srećko, and Igor Štiks2012. “Welcome to the Desert of Transition! Post-socialism, the European Union and a New Left in the Balkans.” Monthly Review 63: 3848.10.14452/MR-063-10-2012-03[Crossref][Web of Science ®][Google Scholar]; Humphrey 2001Humphrey, Caroline2001. “Does the Category ‘Postsocialist’ Still Make Sense.” In Postsocialism: Ideals, Ideologies Practices in Eurasia, edited by Chris Hann1214LondonRoutledge. [Google Scholar]; Pickles 2010Pickles, John2010. “The Spirit of Post-socialism: Common Spaces and the Production of Diversity.” European Urban and Regional Studies 17: 127140.10.1177/0969776409356492[Crossref][Web of Science ®][Google Scholar]; Rogers 2010Rogers, Doug2010. “Postsocialisms Unbound.” Slavic Review 69: 115.[Crossref][Web of Science ®][Google Scholar]; Stenning and Hörschelmann 2008Stenning, Alison, and KathrinHörschelmann2008. “History, Geography and Difference in the Post-socialist World: Or, Do We Still Need Post-socialism?” Antipode 40: 312335.10.1111/j.1467-8330.2008.00593.x[Crossref][Web of Science ®][Google Scholar]; Tuvikene 2016Tuvikene, Tauri2016. “Strategies for Comparative Urbanism: Post-socialism as a De-territorialized Concept.” International Journal of Urban and Regional Research 40 (1): 132146.[Crossref][Web of Science ®][Google Scholar]; Wiest 2012Wiest, Karin2012. “Comparative Debates in Post-socialist Urban Studies.” Urban Geography 33: 829849.10.2747/0272-3638.33.6.829[Taylor & Francis Online][Web of Science ®][Google Scholar]). Against this backdrop, we indicate one location where one may find continued relevance of socialism (and its “post”). Socialism – as a zombie and ghost – is important in the production of neoliberal monoglossia and guilt by association for those who challenge the dominant wisdom of trickle-down economics, thus supporting the worldview and, ultimately, the interests of the winners of post-1990 transition.

To evidence the works of zombie socialism, we start with a section where we review the main critiques of the concept of post-socialism. In the same section, we present case studies of zombie socialist political discourses from Hungary and Romania, as an entry into elaborating on this metaphor. We then discuss the effects of zombie socialism in several social policy domains and the actual conditions of life of post-socialist societies. We use national-level macroeconomic indicators; wages to GDP ratio, the share of minimum wages to all jobs, work–life imbalance, social spending and taxation, and housing statistics. We develop our discussion of housing markets and policies in greater detail to drive the point that zombie socialism can inspire policies that effectively jettison an entire area of social policy, ignoring growing problems experienced by different social groups such as the poor, the young, and the elderly, and contributing to social dumping. The data do not systematically focus on city/metropolitan regions, but rather provide a broad overview of socioeconomic and ideological factors that underpin local developments.

Three caveats are necessary. First, we are aware that in constructing a master narrative for the entire region we erase important national and especially sub-national dynamics, but there are enough arguments to support the idea that the processes that we outline in this article are present at different scales for much of the post-1990 historical cycle. Second, our argument is most likely limited to Central and Eastern Europe, rather than being applicable to the former Soviet Union (FSU). Socialism still carries – increasingly – positive connotations in parts of the FSU, where the zombie may come alive in some new form, as is the case, for example, in the “Donetsk People’s Republic.” As countries in the region follow different paths, both in terms of policy orientations and economic developments, the role that socialism plays in the collective imaginaries of these post-socialist societies may diverge as well. Third, we cannot substantiate the conscious character of the decision of politicians to invoke state-socialism when promoting neoliberal measures, and increased social dumping. We can indicate, however, instances where the two go together, a situation indicative of how “zombie socialism” is a form of symbolic domination of the hegemonic groups in CEE societies (Burawoy 2012Burawoy, Michael2012. “The Roots of Domination: Beyond Bourdieu and Gramsci.” Sociology46: 187206.10.1177/0038038511422725[Crossref][Google Scholar]). Zombie socialism may be employed in different ways for different aims. It may work as a means of gaining support for certain policies and budgetary allocations, as a justification for pragmatic decisions, but also as a way of framing policy priorities and ignoring certain claims in favor of others.

Zombie socialism: ghostly state-socialism after the end of “transition”

In order to spell out what zombie socialism is and how it works, we begin this section by situating our arguments in the sizeable literature on post-socialism and focusing our attention on some renewed analytic strategies for approaching socialism and post-socialism. We then offer several examples of zombie socialism, most notably focusing on two particularly relevant vignettes, one from the early 2000s (Hungary) and another one from 2014 (Romania).


Post-Socialist Cities and Urban Theory

 Keywords: Urban theorypost-socialist citypost-socialism


The main stimulus for this theme issue came from the perception shared by several scholars that “post-socialist” (or “post-communist cities”)11. “Post-socialist,” “post-communist,” and sometimes even “post-Soviet” are concepts that are used almost interchangeably in the literature, despite their slight differences in meaning. In this publication, as theme issue editors, we opt for “post-socialist,” not least because past debates concerned the “socialist” rather than the “communist” city. Even so, this does not amount to an endorsement of the “post-socialist city” concept per se. Because the post-socialist city is a widely used and understood concept, we will continue using it in the rest of this introduction, dropping the initial quotation marks which are intended to emphasize the somewhat contentious nature of the concept and of the associations that it carries. Our main focus is on post-socialist cities in Central and Eastern Europe, but many of the insights contained in this volume are relevant elsewhere, too.View all notes cities are poorly visible in the urban studies literature, and that when they are, they fail to have an enduring influence on broader debates. Yet the post-socialist city, like any other place on earth, offers a unique source of, and potential for, new ideas, deserving more attention and more active engagement not only by scholars with a stated interested in the region, but also by the academic community at large.

Framing this problem as a matter of conceptual and theoretical imports and exports, Sjöberg (2014Sjöberg, Örjan2014. “Cases on to Themselves? Theory and Research on Ex-socialist Urban Environments.” Geografie 119: 299319.[Web of Science ®][Google Scholar]; see also Grubbauer 2012Grubbauer, Monika2012. “Toward a More Comprehensive Notion of Urban Change: Linking Post-socialist Urbanism and Urban Theory.” In Chasing Warsaw – Socio-Material Dynamics of Urban Change since 1990, edited by M.Grubbauer and J.Kusiak3560FrankfurtCampus Verlag. [Google Scholar]) recently concluded that imports of mainly Western-developed ideas into Central and Eastern Europe (CEE) have occurred extensively, while little, if anything, has been produced or refined for export from the region to the global market of ideas. Sjöberg’s (2014Sjöberg, Örjan2014. “Cases on to Themselves? Theory and Research on Ex-socialist Urban Environments.” Geografie 119: 299319.[Web of Science ®][Google Scholar]) concerns add on to the increasingly frequent calls for more globally inclusive urban studies, calls that are particularly voiced by scholars working in the postcolonial tradition (e.g. Robinson 2005, 2011a, 2011b, 2013Robinson, Jennifer2005. “Urban Geography: World Cities, or a World of Cities.” Progress in Human Geography 29: 757765.10.1191/0309132505ph582pr
Robinson, Jennifer2011a. “Cities in a World of Cities: The Comparative Gesture.” International Journal of Urban and Regional Research 35: 123.10.1111/ijur.2011.35.issue-1
Robinson, Jennifer2011b. “Comparisons: Colonial or Cosmopolitan?” Singapore Journal of Tropical Geography32: 125140.10.1111/sjtg.2011.32.issue-2
Robinson, Jennifer2013. “The Urban Now: Theorising Cities beyond the New.” European Journal of Cultural Studies 16: 659677.10.1177/1367549413497696 
; Roy 2009Roy, Ananya2009. “The 21st Century Metropolis: New Geographies of Theory.” Regional Studies 43: 819830.10.1080/00343400701809665[Taylor & Francis Online][Web of Science ®][Google Scholar]; Jacobs 2012Jacobs, Jane2012. “Commentary – Comparing Comparative Urbanisms.” Urban Geography 33: 904914.10.2747/0272-3638.33.6.904[Taylor & Francis Online][Web of Science ®][Google Scholar]; McFarlane and Robinson 2012McFarlane, Colin, and Jennifer Robinson2012. “Introduction – Experiments in Comparative Urbanism.” Urban Geography 33: 765773.10.2747/0272-3638.33.6.765[Taylor & Francis Online][Web of Science ®][Google Scholar]), but that have in fact gained resonance within wider circles. What these scholars have in common is that they question the global reach of urban theory, and particularly of the unidirectional and parochial nature of the flow of urban knowledge from the West toward the “rest.” While they do acknowledge the value of, for example, the significant body of literature on the articulations of neoliberalism in cities across the world, these writers nevertheless criticize such work on the basis of it being rooted in the experience of a mere handful of cities that key urban thinkers have as their backyards – often islands of exceptionality scattered across (the northwestern quadrant of) a world of ordinary cities. Earlier versions of this critique had emerged already in the 1990s, when the dominance of Chicago and Los Angeles – the city “where it all comes together” (Soja 1989Soja, Edward1989Postmodern GeographiesLondonVerso. [Google Scholar]) – in urban theory supposedly silenced the voices of the sub-iconic and ordinary elsewhere (see Amin and Graham 1997Amin, Ash, and Stephen Graham1997. “The Ordinary City.” Transactions of the Institute of British Geographers 22: 411429.10.1111/tran.1997.22.issue-4[Crossref][Web of Science ®][Google Scholar]).

The causes are certainly multiple, but four main explanations can be singled out. First, a resilient assumption permeating much research on post-socialist cities is that these cities are anomalous, subject to gradual correction with the return of “normal” economic relations rooted in a capitalist system, and as such, that they are ill-placed to inform broader urban theory. Such an assumption implies that there is, or should be, a final product (a post-correction city) liberated from all meaningful socialist legacies, its landscape “cleansed” (Czepczyński 2008Czepczyński, Mariusz2008Cultural Landscapes of Post-socialist CitiesAldershotAshgate. [Google Scholar]) of any socialist-era urban impurities. This way, the value of globally circulating urban knowledge may be expected to increase in parallel with the evaporation of the socialist past’s anomalous vestiges. Meanwhile, the concomitant transition process needs to be theorized, but it is a theorization that is conscribed in space and time to countries undergoing this process, and is thus hard to re-export. A prominent and useful example of such theorization is Sýkora and Bouzarovski’s (2012Sýkora, Luděk, and Stefan Bouzarovski2012. “Multiple Transformations: Conceptualising the Post-communist Urban Transition.” Urban Studies 49: 4360.10.1177/0042098010397402[Crossref][Web of Science ®][Google Scholar]) multiple transformations conceptualization of urban transition, which allows for manifold and tortuous routes along a single broad trajectory from central planning and totalitarianism toward democracy and the market, providing the fresh canvas upon which (presumably slower) sociocultural and urban spatial transitions are subsequently drawn. In this perspective, having completed this three-stage transition, cities enter (or return to) the realm of ordinary theory. However, while the approach echoes the literature on double transition processes in Latin America during the 1980s, it overlooks, or at least downplays, the important “third” (Offe [1991Offe, Claus1991[2004]. “Capitalism by Democratic Design? Democratic Theory Facing the Triple Transition in East Central Europe.” Social Research 71: 501529. [Google Scholar]] 2004) and “fourth” (Kuzio 2001Kuzio, Taras2001. “Transition in Post-communist States: Triple or Quadruple?” Politics 21: 168177.10.1111/1467-9256.00148[Crossref][Google Scholar]) transitions – toward state and nation-building.

Similarly, second, such conceptualizations sustain discourses that frame post-socialist cities as lagging behind (cf. Robinson 2004Robinson, Jennifer2004. “In the Tracks of Comparative Urbanism: Difference, Urban Modernity and the Primitive.” Urban Geography 25: 709723.10.2747/0272-3638.25.8.709[Taylor & Francis Online][Web of Science ®][Google Scholar]). They are in other words not just anomalous, but also non-modern, which effectively doubles their relative “difference” when seen through the lens of the principal First-World distilleries of urban thought. Accordingly, the need to “catch up” – against a backdrop of existing theory on First-World forerunner cities (Hirt 2012Hirt, Sonia. 2012Iron CurtainsMaldenJohn Wiley and Sons.10.1002/9781118295922[Crossref][Google Scholar]) – was a relatively unproblematic assumption during the 1990s – an assumption that became increasingly criticized later on (Hörschelmann and Stenning 2008Hörschelmann, Kathrin, and AlisonStenning2008. “Ethnographies of Postsocialist Change.” Progress in Human Geography 32: 339361.10.1177/0309132508089094[Crossref][Web of Science ®][Google Scholar]; Stenning and Hörschelmann 2008Stenning, Alison, and KathrinHörschelmann2008. “History, Geography and Difference in the Post-socialist World: Or, Do We Still Need Post-socialism?” Antipode 40: 312335.10.1111/j.1467-8330.2008.00593.x[Crossref][Web of Science ®][Google Scholar]; Ferenčuhová 2012Ferenčuhová, Slavomíra2012. “Urban Theory beyond the ‘East/West Divide’? Cities and Urban Research in Postsocialist Europe.” In Urban Theory beyond the West: A World of Cities, edited by T. Edensor and M.Jayne6574LondonRoutledge. [Google Scholar]; Hirt 2012Hirt, Sonia. 2012Iron CurtainsMaldenJohn Wiley and Sons.10.1002/9781118295922[Crossref][Google Scholar]).

Third, as both Robinson (2004Robinson, Jennifer2004. “In the Tracks of Comparative Urbanism: Difference, Urban Modernity and the Primitive.” Urban Geography 25: 709723.10.2747/0272-3638.25.8.709[Taylor & Francis Online][Web of Science ®][Google Scholar]) and Roy (2009Roy, Ananya2009. “The 21st Century Metropolis: New Geographies of Theory.” Regional Studies 43: 819830.10.1080/00343400701809665[Taylor & Francis Online][Web of Science ®][Google Scholar]) note, theory generated outside of this exclusive club, in general, tends to be viewed as a particularistic contribution to the description and understanding of what is past and elsewhere (see Peck [2015Peck, Jamie2015. “Cities beyond Compare?” Regional Studies 49: 160182.10.1080/00343404.2014.980801[Taylor & Francis Online][Web of Science ®][Google Scholar]] and Scott and Storper [2015Scott, Allen J., and Michael Storper2015. “The Nature of Cities: The Scope and Limits of Urban Theory.” International Journal of Urban and Regional Research 39: 115.10.1111/ijur.v39.1[Crossref][Web of Science ®][Google Scholar]] for examples of similar critique toward the “new comparative urbanism” literature), and thus of little importance to other contexts. Post-socialist cities have a defining relation to the (socialist) past (see Hirt 2016Hirt, Sonia2016. “Once the Socialist City.” In Conceptual Forum: The ‘Post-socialist’ City, SoniaHirtSlavomíraFerenčuhová, and Tauri TuvikeneEurasian Geography and Economics 57: 497520. [Google Scholar]), representing a project of catching up, of reducing the imagined distance in both time and space with the West. Thus, they are a particularly interesting example of cities that are “elsewhere,” yet not so far, and that are “past,” but not quite,22. Reading Homi Bhabha’s Of Mimicry and Man: The Ambivalence of Colonial Discourse(1984Bhabha, Homi1984. “Of Mimicry and Man: The Ambivalence of Colonial Discourse.” Discipleship: A Special Issue on Psychoanalysis 28: 125133. [Google Scholar]) is particularly inspiring in rethinking the ambivalent meaning of post-socialist identity.View all notes and as such, they are hardly considered as sources of general theoretical input. Yet, “ordinary theory” (Peck 2015Peck, Jamie2015. “Cities beyond Compare?” Regional Studies 49: 160182.10.1080/00343404.2014.980801[Taylor & Francis Online][Web of Science ®][Google Scholar]) is fraught with much the same problem, and Robinson (2011aRobinson, Jennifer2011a. “Cities in a World of Cities: The Comparative Gesture.” International Journal of Urban and Regional Research 35: 123.10.1111/ijur.2011.35.issue-1[Crossref][Web of Science ®][Google Scholar], 10) suggests that “most urban research is fairly parochial, with often quite locally derived conclusions circulating as universal knowledge.” Leitner and Sheppard (2016Leitner, Helga, and Eric Sheppard2016. “Provincializing Critical Urban Theory: Extending the Ecosystem of Possibilities.” International Journal of Urban and Regional Research 40: 228235.10.1111/1468-2427.12277[Crossref][Web of Science ®][Google Scholar], 230) add on to this critique (based on the example of the Burgess concentric ring model) by noting that “certain local epistemologies may gain hegemonic status for reasons that have little to do with their universal validity” (230).

Finally, fourth, still relatively few scholars working in post-socialist countries have managed to reach out with their results, for various reasons, including language barriers, resource constraints, lack of library access to the international literature, and thus detachment of their work from current theoretical debates. Certainly, the overall situation has improved during recent years, but the improvements have not taken place in a geographically uniform way, leading to increased differences between and within particularly country contexts (see Timár 2004Timár, Judit2004. “More than ‘Anglo-American’, It is ‘Western’: Hegemony in Geography from a Hungarian Perspective.” Geoforum 35: 533538.10.1016/j.geoforum.2004.01.010[Crossref][Web of Science ®][Google Scholar]; Stenning and Hörschelmann 2008Stenning, Alison, and KathrinHörschelmann2008. “History, Geography and Difference in the Post-socialist World: Or, Do We Still Need Post-socialism?” Antipode 40: 312335.10.1111/j.1467-8330.2008.00593.x[Crossref][Web of Science ®][Google Scholar]; Ferenčuhová 2016aFerenčuhová, Slavomíra2016a. “Accounts from behind the Curtain: History and Geography in the Critical Analysis of Urban Theory.” International Journal of Urban and Regional Research 40: 131146.[Crossref][Web of Science ®][Google Scholar]).


Planetary Gentrification

Loretta Lees: My aim in this talk is to unpack the Anglo-American hegemony in gentrification studies, and in so doing to question the notion of a global gentrification. 

Book Review: Planetary Gentrification by Loretta Lees, Hyun Bang Shin and Ernesto López-Morales

The first book in Polity’s ‘Urban Futures’ series, in Planetary Gentrification authors Loretta Lees, Hyun Bang Shin and Ernesto López-Morales bring together recent urban theory, postcolonial critique and a political economy perspective to offer a globalised take on gentrification. This book is a crucial synthesis of established approaches to gentrification and more recent theoretical developments and is also an excellent example of co-authored scholarship, finds Geoffrey DeVerteuil . 

Planetary Gentrification. Loretta Lees, Hyun Bang Shin and Ernesto López-Morales. Polity. 2016.

planetary-gentrification-coverWith the same three authors, Planetary Gentrification may be seen as a companion to the 2015 volume, Global Gentrifications: Uneven Development and Displacement, giving a more unified discussion of how to join gentrification debates to current urban theory, of moving beyond the ‘usual suspects’ and ‘heartlands’ of gentrification theory production to embrace a truly cosmopolitan, globalised gentrification, both theoretically and empirically.

Spaces of Conceptual Invisibility

Systemic Edges as Spaces of Conceptual Invisibility
By Saskia Sassen
“The language of more – more inequality, more poverty, more imprisonment, more dead land and dead water, and so on—is insufficient to mark the proliferation of extreme versions of familiar conditions.’ In the talk Sassen will argue that we are seeing a proliferation of systemic edges which, once crossed, render these extreme conditions invisible. She will focus on this interplay between extreme moment and the shift from visible to invisible – the capacity of a complex system to generate invisibilities no matter how material the condition.’ The talk is based on her latest publication: Expulsions: Brutality and Complexity (Harvard University Press 2014).”

Saskia Sassen
Abstract The point of inquiry in this book is the systemic edge. The key dynamic at this edge is expulsion from the diverse systems in play—economic, social, biospheric. The systemic edge is the point where a condition takes on a format so extreme that it cannot be easily captured by the standard measures of governments and experts and becomes invisible, ungraspable. In this regard, that edge also becomes invisible to standard ways of seeing and making meaning. Each major domain has its own distinctive systemic edge—thus this edge is constituted differently for the economy than it is for the biosphere or the social realm. This edge is foundationally different from the geographic border in the interstate system. The core hypothesis is that we are seeing a proliferation of systemic edges originating partly in the decaying western-style political economy of the 20th century, the escalation of environmental destruction, and the rise of complex forms of knowledge that far too often produce elementary brutalities. It is in the spaces of the expelled where we find the sharper version of what might be happening inside the system in far milder modes and hence easily overlooked as signaling systemic decay. In this regard, I conceive of the systemic edge as signaling the existence of conceptually subterranean trends—trends we cannot easily make visible through our current categories of meaning. From there, the importance of positioning my inquiry at the systemic edge, where a condition takes on its extreme form and in that process also escapes our conventional measures and representations.
At The Systemic Edge


The Systemic Edge : An Interview with Saskia Sassen

Saskia Sassen was interviewed for New Politics by editors Riad Azar and Saulo Colón about her new book, Expulsions: When Complexity Produces Elementary Brutalities (Harvard University Press, 2014).

New Politics: In your new book Expulsions, you talk about a “new logic of expulsions.” You claim “expulsion” is a new logic, yet state that the relationship between this advanced form of capitalism and traditional capitalism is similar to the one between capitalism and feudalism. Does “expulsion” operate the same way that “enclosures” did in the development of capitalism? Or in the way “extractivism” works currently in Latin America? What is the significance behind the spatial connotation of the term “to expel”? 

Saskia Sassen: The point of inquiry in this book is the systemic edge. The key dynamic at this edge is expulsion from the diverse systems in play—economic, social, biospheric. This edge is foundationally different from the geographic border in the interstate system. The focus on the edge comes from one of the core hypotheses organizing this book: that the move from Keynesianism to the global era of privatizations, deregulation, and open borders for some, entailed a switch from dynamics that brought people in to dynamics that push people out. Whether such a switch from incorporation to expulsion might also be emerging in China and India requires expertise I lack; China, especially, has seen a massive incorporation of people into monetized economies, but now many of these are among the growing masses of “monetized” poor! China is also experiencing sharpening inequality and new forms of economic concentration at the top, not to mention corporate bullying.

Each major domain has its own distinctive systemic edge—this edge is constituted differently for the economy than it is for the biosphere. One of the organizing assumptions in this book is that the systemic edge is the site where general conditions take extreme forms precisely because it is the site for expulsion. Further, the extreme character of conditions at the edge helps us detect more encompassing trends that are less extreme and hence more difficult to capture. I conceive of these larger trends as conceptually subterranean because we cannot easily make them visible through our current categories of meaning—thus, from there also the importance of positioning my inquiry at the systemic edge.

Today, I see new systemic logics arising from the decaying political economy of the twentieth century … and these include expulsion logics to a far larger and more extreme extent than the preceding Keynesian period, which also had some of this but not as widespread. This decay began in the 1980s. By then the strong welfare states and workers’ syndicates established in much of the West, including in several Latin American countries, had either been devastated or were under severe pressure. To some extent state projects with people-oriented welfare programs had also been strong features in other parts of the world, including, in their own ways, communist countries and those with varieties of socialist nationalism, as illustrated by Nasser’s welfare-state policies in Egypt, systems developed in several post-independence African countries, and in India’s brand of state socialism. In these countries too, decay began in the 1980s and 1990s.