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The anthology investigates a few pertinent questions surrounding democratic governance and human safety in Sierra Leone after the tip of the civil warfare. The questions contain: how profitable is the democratization method in Sierra Leone? Is Sierra Leone progressing in the direction of sustained democracy or morphing right into a hybrid regime?
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Extra info for Democratization and Human Security in Postwar Sierra Leone
A. ” International Journal of African Historical Studies 6 (1973): 413–442. Deveneaux, Gustav. Power Politics in Sierra Leone. Ibadan: Africa Universities Press, 1982. 34 JOSEPH J. BANGURA Englebert, Pierre and Kevin C. Dunn. Inside African Politics. Boulder and London: Lynne Rienner, 2013. Fyfe, Christopher. A History of Sierra Leone. London: Oxford University Press, 1962. Fyfe, Christopher. Sierra Leone Inheritance. London: Oxford University Press, 1964. Fyfe, Christopher. ” Africa 50, 4, (1980): 422.
Never carried mail packets themselves to the next Police Station but would ask or employ some passers-by—Creole or Timeneh—to perform the task for them” (Sierra Leone Weekly News 1890). The above quotes used different designations—“British subjects” and “Creole”—to refer to residents in the colony of settler descent in the nineteenth century. In the midtwentieth century, the term “Creole” was also used, alongside the designation “British citizens,” by a certain Mr. Nuumoe. He wrote to the editor of the paper stating that “the Creole population—descendants of the original colonists—have always considered themselves as 100 per cent British citizens and a cut above their bush brethren in the protectorate who only have protectorate status” (The Sierra Leone Weekly News 1950).
A number of factors inﬂuenced this historical process. First, the so-called “Temne” constructed an image of their identity for hegemonic reasons in a competitive polity. This came about through a carefully designed social process, that is, through the formation of what sociologists call voluntary associations. The associations conferred solidary beneﬁts on those who signed on as members. Second, the “Temne” used cultural associations to enhance group solidarity and achieve what Cooper calls “group boundedness” (Cooper 2005).