Separate Unequal But More Autonomous

Non-territorial Autonomy in Divided Societies

Non-territorial autonomy is an unusual method of government based on the notion of the devolution of power to entities within the state which exercise jurisdiction over a population defined by personal features (such as opting for a particular ethnic nationality) rather than by geographical location (such as the region in which they live). Developed theoretically by Karl Renner in the early twentieth century as a mechanism for responding to demands for self-government from dispersed minorities within the Austro-Hungarian empire, it had earlier roots in the Ottoman empire, and later formed the basis for constitutional experiments in Estonia, in Belgium, and in states with sizeable but dispersed indigenous minorities. More recently, efforts have been made to apply it in indigenous communities. This approach to the management of ethnic conflict has attracted a small literature, but there is no comprehensive overview of its application. The intention of this special issue is to fill this gap, for the first time offering a comparative assessment of the significance of this political institutional device. Authors of case studies follow a common framework. This book was published as a special issue of Ethnopolitics.

Separate, Unequal, But More Autonomous

The Moving Cultural Frontier of World Order

This essay argues that the history of the international system has revolved around a moving frontier of cultural exclusivity. It is one of a series of working papers commissioned by the World Models Project in its effort to stimulate research, education, dialogue, and political action aimed at contributing to a movement for a just world order. Originating under monotheism, the cultural frontier has been characterized by a persistent "us/them" dichotomy. Civilizations which anthropomorphized God in monarchical terms tended to divide the world between the God-fearing and sinner. This tendency was reinforced by the culture of politics which differentiated supports from adversaries. Both were embodied in early international law such that a system of rules for civilized nations did not apply to "them"--the rest of the world--thus opening the door to imperialism and eventual class stratification in the international system. Although the cultural frontier has been moving due to secular challenges, the major challenges to Judaeo-Christian monotheism--Marxism and Islam--are themselves dualistic: the Marxist dialectic is inherently of this nature as is the tension between good and evil in Islam. The interrelationship between major cultural themes in today's world, coupled with a developmental system of stratification which is based on technical know-how, suggests that important but hidden problems of a cultural nature are contained in the world order agenda. (Author/RM)