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As Brazil and other countries in Latin America turned away from their authoritarian past and began the transition to democracy in the 1980s and 1990s, interest in developing new institutions to bring the benefits of democracy to the citizens in the lower socioeconomic strata intensified, and a number of experiments were undertaken. Perhaps the one receiving the most attention has been Participatory Budgeting (PB), first launched in the southern Brazilian city of Porto Alegre in 1989 by a coalition of civil society activists and Workers&’ Party officials. PB quickly spread to more than 250 other municipalities in the country, and it has since been adopted in more than twenty countries worldwide. Most of the scholarly literature has focused on the successful case of Porto Alegre and has neglected to analyze how it fared elsewhere. In this first rigorous comparative study of the phenomenon, Brian Wampler draws evidence from eight municipalities in Brazil to show the varying degrees of success and failure PB has experienced. He identifies why some PB programs have done better than others in achieving the twin goals of ensuring governmental accountability and empowering citizenship rights for the poor residents of these cities in the quest for greater social justice and a well-functioning democracy. Conducting extensive interviews, applying a survey to 650 PB delegates, doing detailed analysis of budgets, and engaging in participant observation, Wampler finds that the three most important factors explaining the variation are the incentives for mayoral administrations to delegate authority, the way civil society organizations and citizens respond to the new institutions, and the particular rule structure that is used to delegate authority to citizens.

Demonstrates how specific dimensions of democracy - participation, citizenship rights, and an inclusionary state - enhance human development and well-being.

This book examines the rise, spread and decline of participatory budgeting in Brazil. In the last decade of the twentieth century Brazil became a model of participatory democracy for activists, practitioners, and scholars. However, some thirty years later participatory budgeting is in steep decline, and on the verge of disappearing from Brazil. Drawing from institutional, political choice, civil society, and public administration literature, this book generates theory that accounts for the rise and fall of an innovative democratic institution. It examines what the arc of the creation, spread, and decline of participatory budgeting tells us about the long-term viability and potential democratic impact of this innovative democratic institution as it spreads globally. Will the same inverted trajectory plague other countries in the future, or will they be able to sustain participatory budgeting for greater periods of time?

In 1988, Brazil's Constitution marked the formal establishment of a new democratic regime. In the ensuing two and a half decades, Brazilian citizens, civil society organizations, and public officials have undertaken the slow, arduous task of building new institutions to ensure that Brazilian citizens have access to rights that improve their quality of life, expand their voice and vote, change the distribution of public goods, and deepen the quality of democracy. Civil society activists and ordinary citizens now participate in a multitude of state-sanctioned institutions, including public policy management councils, public policy conferences, participatory budgeting programs, and legislative hearings. Activating Democracy in Brazil examines how the proliferation of democratic institutions in Belo Horizonte, Brazil, has transformed the way in which citizens, CSOs, and political parties work together to change the existing state. According to Wampler, the 1988 Constitution marks the formal start of the participatory citizenship regime, but there has been tremendous variation in how citizens and public officials have carried it out. This book demonstrates that the variation results from the interplay of five factors: state formation, the development of civil society, government support for citizens' use of their voice and vote, the degree of public resources available for spending on services and public goods, and the rules that regulate forms of participation, representation, and deliberation within participatory venues. By focusing on multiple democratic institutions over a twenty-year period, this book illustrates how the participatory citizenship regime generates political and social change.

Participatory Budgeting continues to spread across the globe as government officials and citizens adopt this innovative democratic program in the hopes of strengthening accountability, civil society, and well-being. Governments often adapt PB's basic program design to meet local needs, thus creating wide variation in how PB programs function. Some programs retain features of radical democracy, others focus on community mobilization, and yet other programs seek to promote participatory development. Participatory Budgeting in Global Perspective provides a theoretical and empirical explanation to account for widespread variation in PB's adoption, adaptation, and impacts. This book develops six "PB types" to account for the wide variation in how PB programs function as well as the outcomes they produce. To illustrate the similar patterns across the globe, four empirical chapters present a rich set of case studies that illuminate the wide differences among these programs; chapters are organized regionally, with chapters on Latin America, Asia, Sub-Saharan Africa, Europe, and North America. By organizing the chapters regionally, it becomes clear that there are temporal, spatial, economic, and organizational factors that produce different programs across regions, but similar programs within each region. A key empirical finding is that the change in PB rules and design is now leading to significant differences in the outcomes these programs produce. We find that some programs successfully promote accountability, expand civil society, and improve well-being but, too often, researchers do not have any evidence tying PB to significant social or political change.

Traditionally, governments seek to mobilize tax revenues by expanding their enforcement of existing tax regimes and facilitating tax payments. However, enforcement and facilitation can be costly and produce diminishing marginal returns if citizens are unwilling to pay their taxes. This paper addresses gaps in knowledge about tax compliance, by asking a basic question: what explains why citizens and businesses comply with tax rules? To answer this question, the paper shows how the voluntary adoption of two different types of participatory governance institutions influences municipal tax collection in Brazil. Municipalities that voluntarily adopt participatory institutions collect significantly higher levels of taxes than similar municipalities without these institutions. The paper provides evidence that moves scholarship on tax compliance beyond enforcement and facilitation paradigms, while offering a better assessment of the role of local democratic institutions for government performance and tax compliance.

This book makes several contributions to advance academic and policy debates on participatory institutions and their impact on governance, accountability, democracy.

“We are not worth more, they are not worth less.” This is the mantra of S. Brian Willson and the theme that runs throughout his compelling psycho-historical memoir. Willson’s story begins in small-town, rural America, where he grew up as a “Commie-hating, baseball-loving Baptist,” moves through life-changing experiences in Viet Nam, Nicaragua and elsewhere, and culminates with his commitment to a localized, sustainable lifestyle. In telling his story, Willson provides numerous examples of the types of personal, risk-taking, nonviolent actions he and others have taken in attempts to educate and effect political change: tax refusal—which requires simplification of one’s lifestyle; fasting—done publicly in strategic political and/or therapeutic spiritual contexts; and obstruction tactics—strategically placing one’s body in the way of “business as usual.” It was such actions that thrust Brian Willson into the public eye in the mid-’80s, first as a participant in a high-profile, water-only “Veterans Fast for Life” against the Contra war being waged by his government in Nicaragua. Then, on a fateful day in September 1987, the world watched in horror as Willson was run over by a U.S. government munitions train during a nonviolent blocking action in which he expected to be removed from the tracks and arrested. Losing his legs only strengthened Willson’s identity with millions of unnamed victims of U.S. policy around the world. He provides details of his travels to countries in Latin America and the Middle East and bears witness to the harm done to poor people as well as to the environment by the steamroller of U.S. imperialism. These heart-rending accounts are offered side by side with inspirational stories of nonviolent struggle and the survival of resilient communities Willson’s expanding consciousness also uncovers injustices within his own country, including insights gained through his study and service within the U.S. criminal justice system and personal experiences addressing racial injustices. He discusses coming to terms with his identity as a Viet Nam veteran and the subsequent service he provides to others as director of a veterans outreach center in New England. He draws much inspiration from friends he encounters along the way as he finds himself continually drawn to the path leading to a simpler life that seeks to “do no harm.&rdquo Throughout his personal journey Willson struggles with the question, “Why was it so easy for me, a ’good’ man, to follow orders to travel 9,000 miles from home to participate in killing people who clearly were not a threat to me or any of my fellow citizens?” He eventually comes to the realization that the “American Way of Life” is AWOL from humanity, and that the only way to recover our humanity is by changing our consciousness, one individual at a time, while striving for collective cultural changes toward “less and local.” Thus, Willson offers up his personal story as a metaphorical map for anyone who feels the need to be liberated from the American Way of Life—a guidebook for anyone called by conscience to question continued obedience to vertical power structures while longing to reconnect with the human archetypes of cooperation, equity, mutual respect and empathy.

"We are not worth more, they are not worth less." This is the mantra of S. Brian Willson and the theme that runs throughout his compelling psycho-historical memoir. Willson's story begins in small-town, rural America, where he grew up as a "Commie-hating, baseball-loving Baptist," moves through life-changing experiences in Viet Nam, Nicaragua and elsewhere, and culminates with his commitment to a localized, sustainable lifestyle. In telling his story, Willson provides numerous examples of the types of personal, risk-taking, nonviolent actions he and others have taken in attempts to educate and effect political change: tax refusal--which requires simplification of one's lifestyle; fasting--done publicly in strategic political and/or therapeutic spiritual contexts; and obstruction tactics--strategically placing one's body in the way of "business as usual." It was such actions that thrust Brian Willson into the public eye in the mid-'80s, first as a participant in a high-profile, water-only "Veterans Fast for Life" against the Contra war being waged by his government in Nicaragua. Then, on a fateful day in September 1987, the world watched in horror as Willson was run over by a U.S. government munitions train during a nonviolent blocking action in which he expected to be removed from the tracks and arrested. Losing his legs only strengthened Willson's identity with millions of unnamed victims of U.S. policy around the world. He provides details of his travels to countries in Latin America and the Middle East and bears witness to the harm done to poor people as well as to the environment by the steamroller of U.S. imperialism. These heart-rending accounts are offered side by side with inspirational stories of nonviolent struggle and the survival of resilient communities Willson's expanding consciousness also uncovers injustices within his own country, including insights gained through his study and service within the U.S. criminal justice system and personal experiences addressing racial injustices. He discusses coming to terms with his identity as a Viet Nam veteran and the subsequent service he provides to others as director of a veterans outreach center in New England. He draws much inspiration from friends he encounters along the way as he finds himself continually drawn to the path leading to a simpler life that seeks to "do no harm.&rdquo Throughout his personal journey Willson struggles with the question, "Why was it so easy for me, a 'good' man, to follow orders to travel 9,000 miles from home to participate in killing people who clearly were not a threat to me or any of my fellow citizens?" He eventually comes to the realization that the "American Way of Life" is AWOL from humanity, and that the only way to recover our humanity is by changing our consciousness, one individual at a time, while striving for collective cultural changes toward "less and local." Thus, Willson offers up his personal story as a metaphorical map for anyone who feels the need to be liberated from the American Way of Life--a guidebook for anyone called by conscience to question continued obedience to vertical power structures while longing to reconnect with the human archetypes of cooperation, equity, mutual respect and empathy.

This book is a bringing together of many aspects of the experiences of my Christian journey. As time has unfolded, there have been many occasions where I have felt a subtle yet strong tug on my heart and mind to put down on paper what has been presented to me by the Holy Spirit. All of these one to two page essays have foundations in daily life and through contact with people, places, animals, and things. I hope that through these writings the reader can develop a deeper sense of faith in our Jesus. I also wish for the reader to gain a sense of hope for the future promise of eternal life.