Political party systems are an important element of political systems in Africa and elsewhere. They form the central intermediate institution between the general population and the government. Party systems represent and aggregate diverse political views and group interests, and they form coalitions that then form governments with potentially important consequences of democracy and political stability. Unlike the case in the period directly after independence, African party systems have been overwhelmingly multiparty since the 1990s. As a result, the literature has grown significantly, although most works focus on political parties rather than party systems. Many efforts have been devoted to classification, referring to the legal context as well as, more specifically, the number of relevant parties, the levels of institutionalization, and, less often, the degree of ideological or other polarization. While levels of institutionalization and ideological differences are generally not pronounced, more than half of African party systems have been one-party dominant, of which most are authoritarian. In contrast, two-party and pluralist-party systems, which make up approximately one half of all multiparty systems, are generally more democratic. Besides determining classifications, most analytical work focuses on the determinants of African party systems using quantitative and qualitative as well as macro- and micro-level methodologies. Three determinants are debated: first, ethnicity, which has been cited as the main social cleavage behind African party systems; however, while ethnicity matters, its effects vary and are limited; second, political institutions, especially electoral systems for legislative elections, which only partly explain fragmentation or other features; third, the performance of political parties and rationalist approaches. Scholars largely agree that all of these elements need to be taken into account. While certain functions of party systems may facilitate democratization and political stability or other outcomes, little empirical work exists on the consequences of party systems. Some evidence suggests that highly institutionalized, moderately fragmented, and polarized systems promote democracy. Future research faces many challenges, in particular the development of integrated theory and more fine-grained data, as well as an increased focus on the consequences of party systems.
The definition of the term “religious discrimination” is contested, but for the purposes of this discussion religious discrimination is defined as restrictions on the religious practices or institutions of minority religions that are not placed on the majority religion. Religious discrimination can include restrictions on (a) religious practices, (b) religious institutions and clergy, (c) conversion and proselytizing, and (d) other types of discrimination. Globally, 88.5% of countries discriminate against at least one religious minority, and religious discrimination is becoming more common over time. Religious discrimination is the norm worldwide regardless of world region, government type, and majority religion. Motivations to discriminate are multiple and complex. They include (a) differences in religious ideologies and beliefs—many religions are ideologically intolerant of other religions; (b) religious organizations seeking an institutional monopoly in a country; (c) religious beliefs and practices running counter to liberal and secular values, including human rights; (d) countries seeking to protect their national culture from outside influences, including nonindigenous religions; (e) countries having anti-cult policies; (f) countries restricting minority religious practices that are considered objectionable to the national ideology or culture; (g) a historical conflict between minority groups and the majority; (h) the perception of minorities as a security threat; (i) the perception of minorities as a political threat ; (j) long-lasting historical tensions between the majority and minority; (k) national politicians mobilizing supporters along religious lines; (l) societal prejudices against minorities leading to government-based discrimination; (m) religious identity; (n) general discrimination that is also applicable to religious minorities. Although these are among the most common motivations for discrimination, in many cases the motivations are unique to the specific situation.
Countries can regulate both the majority religion and minority religions. Although most countries do both, the motivations and dynamics of these two types of regulation are distinct. The regulation, restriction, or control by a government of all religion in a country, including the majority religion, can take multiple forms. These include regulating (1) religion’s role in politics, (2) religious institutions and clergy, (3) religious practices, and (4) other aspects of religion. At least one form of religious regulation is engaged in by 95.5% of governments, and religious regulation is becoming more common over time. Regulating, restricting, and controlling religion is the norm worldwide regardless of world region, government type, and majority religion. Multiple motivations exist for regulating, restricting, and controlling majority religions. (1) Some countries have secular or anti-religious national ideologies. (2) Some countries support religion, but countries that support a religion often also want to influence and control that religion. In fact, control is a nearly inevitable consequence of support. (3) Politicians often fear religion’s potential political power and seek to keep it in check. (4) Autocratic governments often seek to restrict any aspect of civil culture they cannot control, and this includes religion. On the other hand, regulation is costly. It requires resources that can be used elsewhere, so regulating religion represents a decision to use resources despite these costs.
Leslie Elliott Armijo
Finance is frequently, but incorrectly, judged a technical matter best left to experts. Equally mistaken is the exasperated conclusion encapsulated in the phrase “people, not profits,” which holds that capitalism, private investors, and markets are simply evil. Finance is necessary for economic development, but also has profound, and often unexamined, implications for social and political spheres. Channels for financial intermediation may be public or private, and national or foreign, implying tradeoffs among organizational forms. Public banks typically are superior in providing public goods and implementing national strategic plans, but private banks and capital markets normally are more efficient, assuming competitive markets. Savings may be sought within the national economy or from abroad, with domestic savings implying a smaller pool yet less subsequent international vulnerability, and foreign inflows offering potential abundance at the cost of external dependence. This framing yields four ideal-types of long-term finance (LTF): national public finance from state development banks; national private finance from domestic private banks and capital markets; foreign public finance via bilateral or multilateral aid or state investment (including from non-traditional lenders, such as China); and foreign private finance sourced from global investors seeking returns. Both national public and foreign public finance dominated long-term investment in Latin America in the early postwar decades of import-substituting industrialization. In the 1970s through the 1990s, they were succeeded by foreign private bank loans, followed by crisis and retrenchment. In the 21st century global political and market conditions brought a resurgence of foreign capital, including from both global private investors and non-Western public sources. Worries about problems arising from Chinese public finance to Latin America are likely overblown, as the quantity remains small, except in some Bolivarian Alliance countries. However, private foreign inflows, strongly promoted by Western-led multilateral actors, from the Organisation for Economic Co-operation and Development (OECD) to the World Bank, during the 2010s, may be more problematic. Excessive dependence on private securities markets funded by globally mobile capital often undercuts achievement of other valued societal goals such as reducing inequality and ensuring democratic accountability. Notwithstanding their predictable flaws, it may be time for a reemphasis on national, and possibly regional, public development banks.