By Ben Dupré
At a time of corrosive renowned cynicism and profound overseas unease, the necessity for readability over the basic ideas of politics hasn't ever been higher: the forces of Terrorism and Fundamentalism endanger our Security, whereas executive responses to it pose a simple hazard to Liberty, Democracy and Human rights. Corruption, Spin and a suspect Political tradition arouse public indignation, that's extra irritated by way of an array of Pressure groups and the far-from-disinterested attentions of the Mass media.
In 50 Political rules you actually need to Know, Ben Dupré clears away the murk that obscures key strategies that we forget about at our peril.
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Additional resources for 50 Political Ideas You Really Need to Know
ORGANISATION OF THE STUDY Chapter 2 outlines the historical context of my study and seeks to account for the proliferation of witchcraft accusations with reference to their changing social and cosmological contexts. I argue that during a period of subsistence agriculture people imagined plural sources of misfortune. The metaphysical powers of the ancestors, dingaka, witches and the impersonal forces of nature were essentially ambiguous and could each be used in benevolent and malevolent capacities.
Such a haphazard selection of informants’ recollections must be treated with caution, but the small number of cases that were recalled tend to confirm the general impression that such accusations occurred less frequently than in subsequent years. In all cases witchcraft was seen as motivated by feelings of envy, greed and resentment. Thirteen accusations occurred between neighbours, ten between affines and four between cognates. These took place in the contexts of unequal harvests, tensions between women and their daughters-in-law over domestic work, and disputes concerning the inheritance of cattle.
Children who came into contact with pregnant women, those who had touched corpses, or with men who were polluted by sexual intercourse contracted makgoma (verb kgoma, ‘touch’). They suffered convulsions and a shortness of breath. Transgressions of funeral taboos brought about mafulara (verb fularela, ‘turn one’s back on’) of which the symptoms were chest pains and profuse coughing. ) Contact with widows or widowers, and sexual intercourse with women who had recently aborted, generated lesisi (lit.