Democracy in Developing Countries (Research Paper Sample)

Democracy in Developing Countries
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Democracy in Developing Countries
Abstract
Democracy as a basic idea is today gaining support from levels (cultural, social, and economic) in developing countries. Today the definition and concept of democracy is becoming an increasingly important subject of debate within and among different countries. The practice is also regarded as an essential component that promotes progress and a wide variety of human concerns including the protection of the rights of human beings. However, many developing countries have accepted democracy without adopting the various relevant and viable institutional forms that permit the fuller growth of a democratic culture at all levels. This paper provides a description of the different institutions in society and the schools of thought in democracy that relate to these institutions. These include religious, cultural, political and economic school of thoughts.
Introduction
The Definitions of Democracy
As a form of government and a concept, democracy is quite old. Democracy comprises of a governmental system that permits citizens the freedom to decide their desires. This in theory is a system of governance that is for the people and by the people contrary to the one despot autocratic rule or a few rulers in oligarchy (Fayemi 2009). Athens in ancient Greece is considered as the birthplace of democracy and the birthplace of western democracy that has acted as the foundation for democracy in most developing countries (Fayemi 2009). This concept has, however, remained elusive, and it is paradoxical that despite centuries of prevalent democratic governance globally, there is no single univocally accepted definition of the term democracy (Fayemi 2009).
Intense debates exist that are within the continuum ranging from maximalist to minimalist approaches. The minimalists’ democratic theories are drawn from democracy scholars such as Adam Przeworski, Joseph Schumpeter, Karl Popper, William Riker, and Russell Hardin. They argue that democracy does not set conditions for its outcomes, and it does not characterize itself as anything else apart from an electoral system. They define democracy as a system where parties lose elections and perceive the value of democracy as being the transfer of power that is enacted via regular peaceful elections. The minimalist scholars indicate that democracy does not comprise of a rule by the people. It is a method where the power to make decisions is transferred to individuals that have competitively gained power through a struggle for the citizen’s votes.
This minimalist conception of democracy is challenged by maximalist scholars, and they argue that when there are no guarantees of civil liberties elections do not contain democracy. They also argue that a minimum procedure for defining democracy should guarantee the basic civil rights, in addition, to elections. They identify four basic characteristics that should be evident for an institution to be considered democratic. These include an extensive competition by political candidates and parties for electoral votes and political participation allowing the electorate to select their candidates via free and fair elections. Finally, political and civil liberties that enable citizens to have the freedom of expression. They look at democracy as comprising the basic civilian, constitutional, a regime of multi-parties, with regular, free and fair and fair elections and universal suffrage. In addition, it comprises of organizational and informational pluralism and extensive civil liberties, power for elected officials, and a functional autonomy for the arms of the government.
The Meaning of Democracy
Notwithstanding the fact that democracy is among the commonly used terms in the lexicon of political science and in mass media it is a process defying a simple answer. However, despite the differences in the definition of democracy between the minimalist and maximalist scholars, there are two main basic assumptions that are associated with democracy that are equality and liberty. Moreover, there are minimum requirements for an institution to be considered as being democratic. These include respecting human rights, respecting the rule of law, collective deliberation, participation and choice, a government that is representative and accountable. In democracy, values are not imposed on individuals and stipulate liberty, separation of power and majority rule. In addition, it requires the people’s sovereignty and gives primacy to the political and moral values of equality, reciprocity, and respect for other people’s point of view.
Schools of Thought
Democracy and Religion
The subject of the relationship between religion and democracy is of extreme complexity. Historically, democracies have arisen that have been sustained via inputs from religion and other have fought religion. Some democracies have been inclined towards on religion and its religious ideas while others have opposed all aspects associated with religion (Diamond, Plattner and Costopoulus 2005). It is increasingly difficult to identify democracies that have been tolerant or positively approached different religions and promoted a harmonious relationship between different religions. Realistically, since the idea that a democracy is a governmental system that that is based on the separation between religious and political powers a conflict has always existed (Diamond, Plattner and Costopoulus 2005).
Most of the developing countries are in a democratic transition; therefore, it is only logical that religion in these nations be addressed from democratic transition perspective. Therefore, the question regards how a democratic transition reshapes the relationship of religion to governance (Diamond, Plattner and Costopoulus 2005). This addressed on two levels these are, first, the consequences of the democratic transition in the relationship between religion and governance. Second, the different forms of the relationship that are dependent on the religious organization (Diamond, Plattner and Costopoulus 2005).
Before the current democratic transition, the governments were not accountable to instruments and institutions that were outside itself. The parliaments considered themselves sovereign despite the constitutions invoking the ‘Almighty God.’ Religion was considered as being legitimate only to the point where its symbols and rhetoric legitimized the powers of the state (Diamond, Plattner and Costopoulus 2005).
In the current democratic transitions the relationship between religion and governance is shifting from a dyadic focus of religion and the state to a more complex relationship between religion, independent institutions, and governments (Diamond, Plattner and Costopoulus 2005). States are today subject of the greater ‘pre-state consensus by the public that is generated from a continuously changing argument among different groups that are either co-operating or competing. This process and consensus implies that democracy and democratization is not a simple universal franchise. Democracy for developing countries is a reorientation of the power relationships in the society and redefining the terms of the state’s existence (Diamond, Plattner and Costopoulus 2005).
The organization of religions determines their interaction with government, public life, and law. These patterns of organization are varied with some lacking a discernible structure. These structures exist in a continuum each blending into the other as the social and cultural changes take place or exist together (Diamond, Plattner and Costopoulus 2005). This democratic transition is not only a political and religious re-organization, but a transformation of how people communicate with each other in public spheres with pluralistic cultures (Diamond, Plattner and Costopoulus 2005).
Democratic transition has reshaped the relationship of religion to governance through the appellation of new understandings of the nature and form of religion. This has provided a new understanding of the meaning and task of religion. That is from a position of struggling against the state for liberating the oppressed to providing a public forum. This is where people can persuasively argue about their common good (Mudacumura 2014). Therefore, the role of religion has been increased from just that of liberation to ensuring individuals have cultural tools, economic base, and public platforms required to take part in forming a common life (Mudacumura 2014). Democracy has, therefore, introduced many organizational changes in religion that has demanded the values, impulses, and power of formation of religious commitment. This is if the ethos it brings constitutionally flourishes and liberates individuals into a genuine public life. Hence, a constitutional order that is democratic has altered the religious formation in vital ways shaping the effect of religious groups on public policy (Mudacumura 2014).
Democracy and Culture
Culture is an important determinant of any society’s history, identity, and destiny. The dynamics within the social fabric of any society and, therefore, revolve around the society’s culture. Democracy includes more than institutions cultural democracy is the people’s ability to practice their language and culture with freedom and without discrimination (Clarke and Foweraker 2002). A democratic culture indicates how the ways in which democracy is practiced and provided meaning by the political actors. Cultural democracy is a philosophical practice that gives recognition and respect to the existence of diverse cultural paradigms and its focused on transforming the behavior to appreciate the richness present in all cultures (Clarke and Foweraker 2002).The legal basis for cultural d...