"Don't Ask, Don't Tell" and Comparative Analysis

Normally, one wouldn't expect to find an opportunity to connect the comparative method to the US military's "Don't Tell, Don't Ask" policy, but a recent article in the military's academic journal, Joint Forces Quarterly, show us how comparative analysis can be used in the most unexpected places.

According to this article (which is discussed in a recent LA Times column by Megan Duam--I will post the link below), the author relies at least somewhat on comparative analysis to show that having openly gay soldiers in the military does not have demonstrably negative impact on unit cohesion (which is the primary argument against allowing gays to openly serve).

Col. Om Prakash, the author, points out that countries such as Australia, Britain, Canada and Israel, which have lifted bans on gays in the military, have seen "no impact on military performance, readiness, cohesion or ability to recruit or retain"; instead, the don't ask, don't tell policy "forces a compromise in integrity" that is ultimately "damaging to the unit cohesion its stated purpose is to preserve."

I have not read the original article, so I cannot say how well Prakash carries out his comparative analysis, but, clearly, a good part of his argument is premised on comparisons.

Here is a link to the article by Megan Daum: http://www.latimes.com/news/opinion/la-oe-daum8-2009oct08,0,6727164.column

The Subculture of Fundamentalism

The conservative backlash against President Obama has, I think, many sources, but one source is clear: the subculture of religious fundamentalism. This point is made clear in a recent interview of Frank Schaeffer on the Rachel Maddow show. Schaffer is a former founder of the "religious right." As Schaeffer explains, the religious right constitutes a distinct sub-culture in American society.

There are undoubtedly very clear, very powerful values and beliefs that shape how members of this culture see the world; these values and beliefs, more importantly, have a direct impact on behavior. One might say that they dictate, to a large extent, what people say and do. How else, for instance, can one explain the fact that one in three conservatives in New Jersey believe that Obama is the anti-Christ?

As students of political science and of comparative politics, the point is not to ridicule or condemn such beliefs, but, instead, to understand where they come from, why they thrive, and how they impact the world. As a comparativist, we can start to answer some of these questions by looking around the world. For instance, we can see if there meaningful parallels between fundamentalism in the US and fundamentalism in other countries. Identifying such parallels may help us understand better why fundamentalist ideas take root and how they spread. In particular, a little comparative thinking allows us to see how fundamentalism relates to other social, political and economic processes. Looking around the world also allows us to see what happens when fundamentalists occupy positions of dominance in the political and social system--as in Iran. We are also forced to confront uncomfortable questions, such as this: Despite differences in religious beliefs, would an American fundamentalist regime be meaningfully different the Iranian theocracy?

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Here is the link to the interview: http://www.youtube.com/watch?v=lPwGV1h4lW8

South Korea and Global Sex Trafficking

The following is an excerpt from a longer article, which will be published this fall in the Korean Quarterly.

South Korea clearly does not fit the profile of most major source countries for sex trafficking. For South Korea is the world’s 13th largest economy and a member of the OECD (Organization for Economic Cooperation and Development). Its real per capita income, according to the World Bank, is just under $27,000—about the same as Greece and Italy. In mid-2009 (at the height of the global recession), moreover, the country’s employment rate was only 3.9 percent, one of the lowest in the industrialized world at the time. Significantly, too, in terms of the United Nation’s Gender Empowerment Measure (GEM), South Korea ranks fairly high: 26th in the world, which is comparable to Germany, Israel and Greece and one of the best in Asia (behind only Japan, Hong Kong, and Singapore). Yet, as I just suggested, South Korea is a major source of trafficked and smuggled women in the global commercial sex trade. The major destinations, not surprisingly, include some of the wealthiest countries and regions—the United States, Japan, Canada, Australia, and Western Europe. But, other significant destination countries include those with a level of development very similar to South Korea, such as Hong Kong and Taiwan, and countries that are much poorer: Vietnam, Uzbekistan, and Kazakhstan.[i]

Minimally, there are tens of thousands of Korean women involved in global sex trafficking at any one time, and perhaps hundreds of thousands over the past several decades. In the United States specifically, there are likely at least five to ten thousand sexually exploited Korean women in total, and as many as 20,000 (perhaps more). Unfortunately, it is impossible to provide a precise estimate. It is also important to note that, rather than decreasing as the country has become richer, sex trafficking (including smuggling for sexual exploitation) from Korea, by all accounts, is steadily growing. There are several reasons for this, which I will talk about shortly. First, though, it is also worth emphasizing that South Korea is not only an important source of global sex trafficking, but is also a significant destination. Since the 1990s, in particular, thousands of women primarily from the Philippines, Russia, China, and Central Asia, have been “imported” into South Korea to work as prostitutes near US military bases for American soldiers (since the mid-2000s, though, the US military command has attempted to stamp out this practice through an anti-human trafficking campaign). At the same time, wealthy and middle class Korean men are increasingly fueling the demand for foreign sex workers in South Korea,[ii] for just as American men demand easily exploited, “exotic” foreign women, so do Korean men.

South Korea, however, is not unique. There are a number of countries that are both major sources of and destinations for global sex trafficking (it is also important to recall that all countries have their own, internally generated source of sex trafficking). Still, it is likely that South Korea stands alone as the most prosperous “supplier” of sexually exploited women to the rest of the world in general, and to the United States more specifically.

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[i] Dong-Hoon Seol and Geon-Soo Han, “Korean Migrant Women in Entertainment Business in the United States, Japan, and Australia,” Report prepared for the Bombit Women’s Foundation (Seoul, South Korea, 2009).

[ii] Dong-Hoon Seol, “International Sex Trafficking in Women in Korea: Its Causes, Consequences and Countermeasures,” Asian Journal of Women’s Studies 10, no. 2 (June 30, 2004).

Sticks, Stones, and . . . Socialism?

"Sticks and stones will break your bones, but words ...?" They can derail health care reform. While the debate over health care reform rages, one particularly invidious and pervasive tactic has been to label the government's efforts "socialism," even Nazi socialism (a charge leveled by Rush Limbaugh). It's still an open question whether this attempt to delegitimize health care reform by labeling it socialism will work, but one thing is sure: it's had an unequivocal impact on the overall debate. I bring this up because, in the social sciences, there is a tendency to discount subjective (or more accurately, intersubjective) forces--such as words and ideas--but it is clear that intersubjective forces are driving the debate today. Many of these ideas, of course, are completely baseless or are so hyperbolic they should be funny. But we know that, to many Americans, they are deadly serious.

So it is with the concept of socialism. The Obama administration clearly is not advocating socialism; instead, it is advancing a form of publicly funded health care, wherein the government is not even involved in the direct delivery of medical care (as it is, say, in Britain). In this regard, it might not even be accurate to call the administration's efforts "socialized health care." But, for the sake of argument, let's say that it is socialized health care. The question becomes, why is this so wrong? Certainly, to many critics of the Obama administration, it really doesn't matter what you call it: any government involvement in the health care system is necessarily bad; not only that, it is un-American. The logic here seems to be that the government itself is evil--maybe a necessary evil--but evil nonetheless. The government can do no right, so it should do nothing at all.

This is an odd position. After all, the same vicious opponents to socialized health care, generally speaking, have no problem at all with socialized national defense. Nor do they have a problem with socialized police and socialized courts, or socialized retirement (i.e., social security), and so on. Ironically, many don't even have a problem with socialize medicine, as a large number of the most outspoken critics are clearly taking advantage of Medicare. And, of course, legislators who are against socialized health care have no problem with their own government-provided health care plans.

All these contradictions fall by the wayside, though, through the intersubjective and subjective power of a simple word: socialism.

Hard Times Ahead for CSUs

The recently approved budget is going to result is some very hard times for the CSU and for CSLA specifically. Already, dozens if not hundreds of course sections are being cut throughout the university, lecturers are being effectively laid off, fees are being increased, and thousands of students will find that they will not be able to enroll in courses they need to graduate (for example, the POLS department is cutting both of its upper division theme courses). Students who already take 5, 6 or seven years to graduate, may find that it takes even longer from now on. What is the solution? The easiest one, of course, is for California's overall economy to improve: as the economy improves funding will likely, although not necessarily, be restored to previous levels. But, here's the rub: the boom and bust cycles are almost certain to repeat, and for every "bust" the situation for the CSUs (and UCs) gets worse.

The longer term solution must be a more stable source of funding for the system of higher education in the state. The California Faculty Association has proposed on solution--California AB 655, which will impose a tax on the oil extracted from California and devote the associated revenue to the state's three public higher educations systems. I do not how viable this proposal is, either politically or economically, but creative solutions are definitely needed. The consequence of doing nothing is the inevitable decline and decimation of public higher education in California, which in turn, will have far reaching repercussions for the state.

Who is Korean? Migration, Immigration, and the Challenge of Multiculturalism in Homogeneous Societies

“I don’t know,” opines a 31-year old Korean woman. “I have always believed that Korea is a single-race country. And I’m proud of that. Somehow, Korea becoming a multiracial society doesn’t sound right.” This is not an unusual view. Indeed, the large majority of Koreans would likely agree that Korean society is inextricably tied to and defined by a unique Korean identity, one based on an uncompromising conflation of race and ethnicity. The strong tendency among Koreans to conflate race and ethnicity has important implications, the most salient of which is this: it has served to create an exceptionally rigid and narrow conceptualization of national identity and belongingness. To be “truly” Korean, one must not only have Korean blood, but must also embody the values, the mores, and the mind-set of Korean society. This helps explain why overseas Koreans (from China, Russia, Japan, the United States and other countries throughout the world) have not fit into Korean society as Koreans. They are different, “real” Koreans recognize, despite sharing the same blood. At the same time, those who lack a “pure blood” relationship, no matter how acculturated they may be, have also been rejected as outsiders. This rejection, more importantly, has generally led to severe forms of discrimination.

This is arguably most apparent with “Amerasians,” who, in South Korea, are primarily children born to a Korean woman and an American man, usually a U.S. soldier. It is important to note here that it was only in 1998 that non-Korean husbands gained legal rights to naturalize, while non-Korean wives have long had this right. At the same time, up until 1994, most “international marriages” in Korea were between a foreign man and Korean woman. According to the ethno-racial and patrilineal logic of belongingness in South Korea, then, Amerasians have been viewed as decidedly non-Korean interlopers who belong, if anywhere, in the land of their fathers. The ill treatment of Amerasians was, as Mary Lee and others have argued, exacerbated by a patriarchal and hyper-masculine sense of national identity: Amerasian children were associated with the “shame” and “humiliation” of a dominant Western power conquering and abusing Korean women for sexual pleasure. Not surprisingly, then, Amerasians have been ostracized from mainstream Korean society; they were not only subject to intense and pervasive interpersonal and social abuse, but also to institutional discrimination—Amerasian males, for example, were barred from serving in the South Korean military, which is mandatory for every other Korean male and is “an institutional rite of passage which enables access to citizen rights” (emphasis added) (This law was revised in 2006 so that “mixed-blood” Koreans could voluntarily enlist for military service.) In concrete terms, the discriminatory treatment of Amerasians has resulted in unusually high school drop out rates (and much lower levels of educational achievement overall), significantly higher rates of unemployment and underemployment, and much lower pay.

This is a full-length article. The rest can be viewed online on Japan Focus.

Why California is Not too Big to Fail

California is big, very big. If it were a separate country, it would be one of the largest economies in the world: somewhere between the 8th and 10th largest, depending on the year and source you look at. In 2007, California’s gross state product was $1.812 trillion, number one in the country. In terms of population, California is the largest state in the U.S. with about 38 million people, or about one-eighth of total U.S. population. California is also a pretty large employer: in 2009, the state had, on its direct payroll, 244,061 active employees. By these measures, California is certainly “bigger” than, say, AIG, which has received something like $173 billion in US taxpayer money. Hundreds of other banks, insurers and even a few manufacturers (all much smaller than California) have received bailout funds as well, ranging from a few million dollars to tens of billions of dollars. Despite California’s immense size, however, there is almost no prospect that it will receive federal “bailout” funds to help it out of its current budget mess—a deficit that exceeds $26 billion (really, pocket change in light of the amount of money AIG has received).

All of this raises the obvious question, “Is California too big to fail?” This is a question many pundits have also asked and answered: most answer that California, in fact, is not too big to fail. I think they are right, but they are asking the wrong question. The right question should focus more on the “power” of California as a state. And, as an economic and political actor, California has precious little power. It is important at this point, however, to take a small step back. When I speak of “power” I do not mean the power that comes from just being big. Indeed, that’s a small aspect of power, especially from the standpoint of political economy. Instead, when I speak of power, I’m borrowing from the ideas of Susan Strange, who talked about structural power and, more specifically, four dimensions of structural power: security, production, finance, and knowledge. I don’t have time to discuss all these dimensions here (to learn more, take my POLS/ECON 426 course), so let me just say that in terms of structural power, California is quite small.

As an economic and political actor, for example, California doesn’t have much productive power in its own right: “California” doesn’t produce things in the way that Chrysler or GM do (two economic actors that received bailouts); rather, it’s the companies that are based in California that produce things. Similarly, while banks and large financial institutions have power because they control “credit” (the lifeblood of an economy), California’s financial power is very limited. The state does provide security, which is why police, prison system, and the courts are much more protected than other players in the state, but this isn’t enough to protect the budget as a whole. Finally, the state does have a university system, which produces “knowledge,” and this is not unimportant: but “knowledge” comes from a wide variety of sources, both inside and outside of California, so even here the state is a relatively small player.

Without structural power, the state is basically at the mercy of larger forces. This is why California is not too big to fail.

America: A Culture of Violence?

I came across the following story in the National Briefings section of the LA Times on May 9, 2009:

"Four off-roaders shot; couple held A couple has been accused of opening fire and wounding four people, including a 7-year-old boy and a 5-year-old girl, who they mistakenly thought were trespassing on their property near Dayton. The victims, who were off-roading near a residential area about 40 miles northeast of Houston, were struck with shotgun pellets late Thursday after stopping their vehicles near the Trinity River so the children could go to the bathroom, said Liberty County Chief Deputy Ken DeFoor. Police said Sheila Muhs, 45, fired once with a 12-gauge shotgun, then handed it to her husband, Gale, also 45. DeFoor said Sheila Muhs called 911 and told the dispatcher, 'They're out here tearing up the levee, so I shot them.'

The Muhs are charged with aggravated assault with a deadly weapon. Donald Coffey Jr., 7, was in critical condition after being shot in the head. Patrick Cammack, a friend of the boy's father who was driving a separate vehicle, was also shot in the head and in critical condition."

The story--at an admittedly anecdotal level--helps to support the view that there is something unusual about American culture. It is a culture where at least some otherwise normal people (but probably not an inconsequential number) believe that it is appropriate to shoot at a family, including two small children, because they were "tearing up a levee" (instead of, say, calling the police or simply yelling at them to stop).

Culturalists might tell us that such actions cannot be considered rational, because they are fundamentally based on a particular process of enculturation that shapes people's views and perceptions of what is appropriate or inappropriate behavior. Does this prove the cultural perspective? Certainly not. But if we could find that such attitudes and perceptions shape the behavior of a significant part of the American population (especially in relation to other societies), we may be on to something.

The Double Movement and Foreign Workers

In my course on International Political Economy, I discuss the ideas of Karl Polanyi, who argued that one consequence of the market was the commodification of labor. This refers to the treatment of labor as if it were the same as any other factor of production. In the U.S., western Europe and many other "advanced" industrialized nations, of course, (domestic) labor has long been "de-commodified," at least to a certain extent. But this has not necessarily been true of foreign migrant labor.

One reason for this is obvious: foreign migrant workers are viewed as unwanted or barely tolerable interlopers; they are certainly not citizens, and therefore, most people do not believe that they are deserving of any rights whatsoever. As a result, there are few objections when foreign migrant workers are, in fact, treated as commodities--as nothing more than an undifferentiated "product" that should, rightfully, be subject to the laws of supply and demand. In the Marxist view, people become commodified when their value is determined solely "exchange-value" as defined by money (a special type of commodity).

All of this was brought to mind after I read a article titled, "Sri Lanka: Unions Strike Landmark Deal to Protect Migrant Workers." The article discussed a recent agreement between Sri Lanka on the one hand (which has sent more than 1.6 million workers to the Middle East, Asia and Europe) and Bahrain, Jordan and Kuwait on the other hand. The agreement gives Sri Lankan workers "internationally recognized labor rights," the implementation of which will be ensured by local unions in the receiving countries. The new agreement is based on a model developed under the aegis of the International Labour Organisation (ILO) and its Bureau for Workers’ Activities. It is also the first of its kind covering Asian migrant workers in Arab states

One sentence in the article stood out: "A key clause in the agreement is that, in line with ILO conventions, labourers will not be treated as a ‘commodity.'"

This is, I think, an important development and also one that is of relevance to American workers. For a significant aspect of the global political economy is the gap between the different segments of the global workforce. The larger that gap, the more power global corporations have in setting wage rates; the smaller the gap, the more power workers have.

Is this a good or bad thing? I'll leave that up to you to decide. But, one critical point to remember is that we do live in a world where power matters. Students of political economy need to keep this firmly in mind.

Twins, Aging, and the Logic of the MSS Design

One useful way to get a sense of the logic upon which the MSS--"most similar system--design is based is to consider differences between identical twins. Obviously, twins share the widest range of similarities that two human beings (units of analyses; "systems") can share: in this regard, they are almost perfect examples of two "most similar systems." Yet, for the most part, twins do not develop exactly alike: over time, differences invariably crop up. These differences--such as "aging"--can be identified as dependent variables: an outcome or phenomenon that is the product of some other factor or set of factors. With this in mind, consider the picture of two "identical" twins (above), one of whom appears much older than the other. The difference tells us that something caused one twin to age faster than the other. Thus, the task of the researcher is to focus on finding out what other differences may have caused or resulted in one twin appearing older than the other. These other differences are the independent variable(s). The task, to put it in slightly different terms, is to find key differences in a sea of similarities. Click here to read an article in Time Magazine about a study on identical twins.

Obama: The First Asian-American President

Back in July 2008, Jeff Yang wrote a column titled, "Could Obama be the first Asian American president?" Yang, of course, was building from the well worked notion of Clinton as the first Black president. As Toni Morrison put it in 1998:

White skin notwithstanding, this [Clinton] is our first black president. Blacker than any actual black person who could ever be elected in our children's lifetime. After all, he displays almost every trope of blackness: single-parent household, born poor, working-class, saxophone-playing, McDonald's-and-junk-food-loving boy from Arkansas.

The jist of Morrison's argument (and of Yang's as well), is that racial or ethnic identity is not determined solely (or even mostly) by skin color or some other genetic characteristic, but instead is cultural. There is, moreover, a clear implication in this view: cultural values influence our outlook, attitudes, and behavior. From this perspective, Obama almost certainly is our first Asian-American president. This is not to say, I should emphasize, that Obama's other identities--African-

American, multiracial, American, and so on--are less important or less valid, for we all have multiple identities. But it is to say that Obama, in a very meaningful and even profound way, represents Asian-Americans.

From a practical political perspective, this means he recognizes that Asian-Americans are an integral part of the United States. This is reflected in his refusal to treat Asian Americans as mere tokens in his administration. Indeed, he is the first president to nominate more than a single Asian-American to a cabinet post. To date, in fact, he has nominated three: Eric Shinseki for Secretary of Veteran Affairs, Steven Chu for Secretary of Energy, and, most recently, Gary Locke for Secretary of Commerce. In addition, the most senior members of his congressional team (when he was still serving as a senator) are Asian-American: his Senate chief of staff was Pete Rouse, whose mother is Japanese American, and his legislative director was Chris Lu, whose parents come from China (Lu is now Cabinet Secretary and Rouse is now a Senior Adviser).

Most likely, Obama did not necessarily "see" these individuals as Asian-Americans; but, this too, is part of the point: until Obama, Asian Americans, no matter how qualified, were largely invisible. They no longer are.

Addendum: Obama's recent nomination of Harold Hongju Koh as the State Department's top legal advisor continues the president's pattern of recognizing Asian-Americans.