Towards a Free Market in Religion

While most nationalised enterprises have been privatised and made subject to the market, the Church of England, with considerable but not complete autonomy, remains ultimately a state controlled and governed organisation. The growth of secularism and religious diversity has demonstrated that the Church has failed in its mission to be the Church of all the people of England. Its share of the marriage market has shrunk to one in four and most weddings are now secular. It retains a monopoly of UK state religious ceremonial but in attempting to adjust to contemporary forms of religiosity it has become, in contradiction of its founding 16th century articles, the leader of official state interfaith activities and the arbiter and broker for the participation of a restricted range of other religious denominations in state activities. Releasing the Church from state control and creating a more open market for religion and belief will create a level playing field for all denominations and a better correspondence between citizen attitudes and public actions.     

From the margins of politics: The influence of think‐tanks in Britain

Independent policy research institutes have not been subject to much attention from political scientists. however, these organisations have grown considerably in number in great britain over the past four decades. some of these institutes ‐ which are better known as ‘think‐tanks’ ‐ are often said to be influential. this article outlines the development of the british think‐tank industry and then concentrates on the character of think‐tank influence. think‐tank influence is not limited to affecting the course of legislation but must be understood in broader political and cultural terms.     

Where Judicial Politics Are Legislative Politics: The French Constitutional Council

Judges on France's ordinary and administrative courts make law and policy by interpreting and applying statutes, but the Constitutional Council is overtly involved in policy‐making. The Council serves as a type of ‘third’ chamber of the French parliament, where it may annul unconstitutional legislation, ‘constitu‐tionalise’ various legal principles, and sometimes even prescribe the precise terms of legislation. This ‘court‐like’ body, thus, plays a significant and growing role in French policy‐making.     

Biopolitics and Movement: A History of Travellers and the Law

This article will briefly trace the travellers’ legal position in Britain from their sixteenth century emergence as a tangible (although imprecise) identity until now. It will be argued that although the position of the law has changed considerably in its waning severity, travellers’ legal status continues to be conditioned by enduring and shifting concerns around norms of labour and residence. Moreover, it is overly-simplistic to interpret their changing predicament as simply a more humane and multicultural relaxation of previously Draconian measures. Using Michel Foucault’s writings on discipline and ‘biopolitics’, it will be proposed that those extreme legal sanctions—which during certain periods included the death penalty—have been replaced by a much more nuanced matrix of regulation and control that seeks to assimilate traveller lifestyles into a mainstream understanding of human life and society.     

African being and cultural project

This article examines aspects of African culture seen as projects from an existentialist perspective and seeks to make a robust contribution to African studies and in particular interdisciplinary African studies. It offers a focus on the interiorisation of African cultural project-as-text as an upsurge of being; interiorisation(s) of being projects of African being and consciousness. This study on African subjectivity situates the African cultural constituency within a specific existentialist schematic: the African for itself in the form of cultural project-as-text, a reflective black consciousness, the black ‘I’ or African being-with-others in the form of cultural projects-as-texts, a self-reflective conscious of black consciousness, the black ‘we’-subject, ‘us’, and lastly African being-for-ourselves Black existentialist philosophy is predicated on the liberation of all black people from oppression.