Political Socialisation is the process of inducting an individual in the political culture. That is the inculcation of general values and norms regarding political behaviour. And induction of the individual into a particular political party and the imparting of the party’s ideology and action programmes to individual. Unlike general socialisation, political socialisation starts at the later stage of childhood.

The emerging independent nations in Asia and Africa encounter many unique problems not previously faced by earlier new nations. Today’s new nations enter a world scene charged with political and ideological conflict. The great industrialised protagonists feel the need to win co-operation and allegiance from the less developed countries. This has created unprecedented opportunities for international aid to promote development. At the same time, the new nations themselves eagerly seek industrialisation with all that it means for full participation in the world community.

Raised aspirations are also encouraged by the dynamics of nationalism. The governments of the new nations must act fast to bind together their heterogeneous peoples when the colonial authority is removed. They attempt to do this by building up internal trade, improving transportation and communication, expanding educational facilities, establishing government-sponsored health clinics, damming rivers for electric power and creating military establishment. Indirectly, all of these activities bring new values and perspectives into the traditional communities.

The struggle for independence from the colonial power brought new hopes for a better life. In the course of the struggle nationalist propaganda offered visions of a rosy future. The very fact of a changed status helped produce the sense of an expanding world.

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The revolution of rising expectations should be viewed in the light of one of the most important generalizations in political sociology. It is not poverty or hardship as such that produces rebellion or other collective action; rather action is stimulated by a new awareness of alternative possibilities.

Functionalist Perspective:

The functionalists reject the constant sum concept of power. For example, Talcott Parsons views that power is employed in the furtherance of sectional interests. Parsons regards power as something possessed by the society as a whole and “power is generalised” facility or resource in the society”, according to him. In particular, it is the capacity to mobilise the resources of the society for the attainment of goal, for which a general public commitment has been made. Thus, the greater the efficiency of a social system for achieving the goals defined by its members, the more the power that exists in that society. This view is also known as “variable-sum” concept of power, since power is not seen as fixed or constant. It is variable in the sense that it can increase or decrease.

This view of Parsons is developed from his value consensus in society. Since goals are shared by all members of the society, power will generally be used in furtherance of collective goals.

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Marxian Perspective:

The Marxian analysis of power provides a radical alternative to Parsons’ approach. It rejects the view that power is societal resource held in trust and directed by those in authority for the benefit of all. Instead, power is seen to be held by a particular group in society at the expense of rest of the society. This is a “constant-sum” concept, since a net gain in power of the dominant group represents a net loss in power in rest of the society. Dominant groups use power to further their own interest which goes against those who are subject to their power. This is very different from Parson’s concept where rulers and ruled pull together for the benefit of society.