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This thesis argues that Noam Chomsky’s theory of propaganda is a useful way to understand class domination. The strengths and weaknesses of Chomsky’s theory are examined by means of a comparison with Antonio Gramsci’s theory of cultural hegemony. Since work that discusses and analyses Chomsky’s theory is sparse, this piece first gives a detailed explanation of his theory. This requires a short clarification of Chomsky’s terminology, focusing on his definitions of indoctrination and class. Thereafter a thorough account of Chomsky’s ideas regarding class structure, the indoctrinating functions of educational and media institutions and the difference between upper and lower class propaganda are discussed. A common criticism of Chomsky’s arguments is that they are conspiratorial. Thus, following the discussion of Chomsky’s theory I present an argument that Chomsky uses an institutional analysis as opposed to conspiracy theory to reach his conclusions. After arguing that Chomsky has a coherent, logical theory of propaganda that is not conspiratorial, this thesis shifts to a comparison of Chomsky and Gramsci’s theory. The elements of Gramsci’s theory that are relevant to Chomsky are discussed, focusing on their overall similarities, in particular, the question of consent. The final chapter consists of a comparison of the two theories, examining each theorist’s ideas on the nature of education, language, consent and the possible ways in which the lower classes can oppose their own oppression.

M.A. (Political Studies) / This study sets out to establish the presence of socialist trends within extra-parliamentary groups in South Africa. The role of socialism within the Azanian People's Organisation (AZAPOj, which supports the Black Consciousness philosophy, is considered. The study simultaneously examines the presence of socialism in the Afrikaner Weerstandsbeweging (AWB), as an all-white organisation. The study also indicates that socialism, in contrast with popular perceptions, is a complex socio-political system consisting of different variants. Socialism developed from, inter alia, discontentment with the supposed shortcomings of capitalist inspired democracies. Differing interpretations of socialism developed according to the specific needs of each society. At present, socialist ideologies are still mainly directed towards providing alternatives for economic inequalities and the welfare of the society in general. Three variants of socialism were identified for the purpose of this study. The first, democratic socialism, is closely related to the basic theory of democracy and therefore allows for the greatest extent of free market capitalism and private enterprise. The second, African socialism, developed as a result of the attainment of independence by African states in the early sixties, which left these states with the remnants of imperialism. African socialism is an outcry against the perceived injustices committed by white imperialists and therefore does not provide for white participation. The third variant, national socialism, by contrast to African socialism, is mainly pursued by white elitist groups ...

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Islam was drastically altered in Iran as a result of the 1978/79 Revolution. This thesis looks at the political aspects of contemporary Imami Shi'ism by comparing the ideas of three leading mujtahids of the day: Ayatullah Shari 'atmadari, Ayatullah Khumayni, and Ayatullah Taliqani. This study points out the wide divergences of ideas present within the religious class, ranging in the political spectrum, from conservative to radical. A comparison of these three figures highlights the differences between "Traditionalist" Islam, as put forth by Shari 'atmadari, and "Fundamentalist" Islam, as proposed by Khumayni and Taliqani. Further differences within the fundamentalist "camp" are demonstrated through Taliqani 's progressive all-inclusive "Liberation Theology" and Khumayni 's equally all-encompassing "religion of militant individuals".

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Nathaniel Hawthorne lived and wrote in an age of reform efforts, and the progressive movement with which he was most familiar was Transcendentalism. However, he was not sympathetic with Emerson's idealism, a sentiment which comes out in his fiction in way of critique. Throughout Hawthorne's work there is an emphasis on human limitation, in stark contrast to the optimism that characterized his time a "materialist" response to idealism (as defined by Emerson in "The Transcendentalist"). And one important vehicle of this critique of human possibility is his shrewd use of biblical motif particularly the tropes of Eden and the Promised Land, which were adopted by the Transcendentalists. Although these allusions can be traced through much of Hawthorne's work, they are especially apparent in two novels: The Blithedale Romance (1852) and The Scarlet Letter (1850). Hawthorne exposes the irony behind the use of these biblical motifs by the Blithedale community (in their effort to create a utopian society) and the Puritan community, which looked to its religious leaders as the embodiment of its ideals. / Graduation date: 1999

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