Bournemouth University Research Online

But Africa is not a country, and these attitudes often exhibit large differences across the continent. Indeed, in many places, it is far from certain whether citizen support is sufficient to sustain the multiparty systems and democratic rule that emerged in the 1990s. N2 – Political culture can be usefully summarized as a people’s values, knowledge, and evaluations of their political community, political regime, and political institutions, as well as how they see themselves and others as citizens. The interdisciplinary approach is meant to addresses both theoretical and methodological areas. Another major interdisciplinary dimension concerns the employment of social simulation and artificial societies in the study of political culture of democratic participation, policy and governance, elite, political leadership and polity operation, and international relations. Based on these findings, this thesis examined three different types of theories to explain the changes in the political culture of university students.

These are all important characteristics but to them we would also add the provision of political direction for the authority. However, far from being indulged by their formal inclusion, Traditional Authorities are confronted with competing institutions, and their alternative paradigm of justice and control. Aiming for continued legitimisation, they are forced to manoeuvre in response to the state’s institutional and spatial intrusions into communal land matters. Such manoeuvres may both or either refer to formal and informal norms, laws and understandings of just land management. This contribution thus looks at how Traditional Authorities negotiate their legitimacy at the threshold of informality and formality, and how they employ either scope to gain legitimacy in their local authority position. Sharp analyses of topical news from a political science perspective, research summaries and the latest expert thinking.

This breaks down into about 22 hours of contact time and about 128 hours of independent study. The University may make minor variations to the contact hours for operational reasons, including timetabling requirements. If you want to explore and discuss some of the challenges that you have around scrutiny, and the relationship between scrutiny and the executive, CfGS’s Scrutiny Improvement Review service may be something you want to take a look at. Traditionally we might have thought of “good leadership” by the executive as being about working consensually, being open and transparent, being visibly accountable.

Studying moral and political philosophy will enable you to explore questions such as How can I act ethically? Philosophy of science and epistemology will empower you to interrogate arguments behind various truth claims encountered today. You will explore Plato, Hume, Kant, Utilitarianism; inquire into the nature of art and freedom; and interrogate philosophy’s historical complicity in sexism and racism.

Though the relationship and the political-economic entanglements between Sufi leaders and the actors that gave birth to the Senegalese state has always been central feature of the political process of this country, this relationship has evolved over time. Political cultures both reflect and shape wider cultural values and practices. They do this in part through distinctive forms of communication – from political symbols and posters to parliamentary debate and legal documents. We have a range of funding schemes to help progress individual careers and to support the wider development of the discipline. They give a detailed breakdown of the content and structure of the course, and are updated following course changes.

I show that while the chief ended up with more inputs than most of his villagers, the programme made it possible for villagers to press claims with him, limiting the extent to which they could be excluded. I subsequently argue that, while they are no longer valued within the market economy, chieftaincy can play an important role in ensuring that people in Malawi and Southern Africa more broadly are not cast off completely. In this paper I would like to underline this symbolic dimension of the relation between the religious Islamic society and the construction and enhancement of a democratic political culture in contemporary Senegal. Marabouts, Sufi Islamic leaders have been present in West Africa since the XIth century. Marabouts have played a particularly central role in the construction of the Senegalese state since its colonial inception substituting the traditional Wolof chiefs in the colonial political system imposed by the French.

The period also sees significant developments in the modes of communication by which activists sought to build constituencies of support. Contemporary efforts to conceptualise such developments furnish a fourth object of study. The aim throughout is to understand political action as the self-conscious product of a complex and various culture.