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The module provides an introduction to the theory and practice of Revenue Management

The module provides an introduction to the theory and practice of Revenue Management

The module follows up on BIOL6087 in introducing core evolutionary knowledge and skills including writing.

The content will be a mix of practical skills sessions in evolutionary analysis, lectures, discussions and a day trip to Down House and Crystal Palace dinosaurs. One session will link the students' transferable skills to employability.

The students will gain insights into the fundamentals of evolutionary thinking from its origins to modern day questions and link them to the state-of-the-art methodical approaches and career planing.

How do novels, films, artworks and performances shape political struggles and transform the societies we live in? This module invites you to explore the powerful ways in which culture responds to injustice, imagines new futures, and drives movements for human rights and social change.
The course focuses on key points of intersection between the arts and activism through a range of historical and contemporary social movements in the ‘Long 20th Century’. These may include, but are not limited to: feminism, migration, climate crisis, BLM, 1968, oil, Human/Animal Rights. In these contexts, you will consider how writers and artists question the status quo, give voice to marginalized perspectives and inspire others to take action.
Through close study of literary texts, films, visual culture and new media, you will gain tools for analysing the cultural politics of human rights and the role of creativity in moments of crisis and transformation. Drawing on theoretical and creative interventions into social change contexts, this module offers a chance to think deeply about how culture not only reflects the world, but helps to remake it.

Revolution is a modern concept in Islamic countries. Prior to the 20th century, no social or political change was either perceived as or called “revolution”. However, the Iranian Revolution of 1979 was the biggest revolution of the 20th century after the Bolshevik Revolution of 1917. Earlier in the century, Iran had also experienced the “Constitutional Revolution” of 1907, and then the “White Revolution” of 1962, although the latter was bloodless and consisted of a range of reforms presumably to pre-empt a bloody revolution. The idea of “revolution” was thus dominant in the political discourse across 20th-century Iran. It is significant that whilst the 1907 and 1979 revolutions were inspired by Western ideas, they were also distinguished by being led by the Shiite clerical establishment.

Following the 1979 Revolution, Iran has entered a “Post-Revolution” era since revolution is no longer deemed a solution to socio-political crisis. However, for the Ayatollahs, another type of revolution, namely the “Islamic Revolution” has begun and is now the mission of their regime in Iran; bound to continue until the return of the Mahdi, the hidden Imam, who will be assisted, according to Shiite traditions, by Jesus Christ.

This module will discuss these revolutions in Iran and their perceptions by the different social and political forces who participated in them.

Part 1 will examine the role of the clerics in the Constitution, in the light of their political motivations and intellectual background (the Shiite theory of government). We will also study two major events in the 20th century that, while they were not called revolutions, were certainly bloody: the coup d’état of 1953 and the insurgence of the followers of Khomeini in 1963 to oppose the “White Revolution” of the Shah.

Revolution is a modern concept in Islamic countries. Prior to the 20th century, no social or political change was either perceived as or called “revolution”. However, the Iranian Revolution of 1979 was the biggest revolution of the 20th century after the Bolshevik Revolution of 1917. Earlier in the century, Iran had also experienced the “Constitutional Revolution” of 1907, and then the “White Revolution” of 1962, although the latter was bloodless and consisted of a range of reforms presumably to pre-empt a bloody revolution. The idea of “revolution” was thus dominant in the political discourse across 20th-century Iran. It is significant that whilst the 1907 and 1979 revolutions were inspired by Western ideas, they were also distinguished by being led by the Shiite clerical establishment.

Following the 1979 Revolution, Iran has entered a “Post-Revolution” era since revolution is no longer deemed a solution to socio-political crisis. However, for the Ayatollahs, another type of revolution, namely the “Islamic Revolution” has begun and is now the mission of their regime in Iran; bound to continue until the return of the Mahdi, the hidden Imam, who will be assisted, according to Shiite traditions, by Jesus Christ.

This module will discuss these revolutions in Iran and their perceptions by the different social and political forces who participated in them.

Part 1 will examine the role of the clerics in the Constitution, in the light of their political motivations and intellectual background (the Shiite theory of government). We will also study two major events in the 20th century that, while they were not called revolutions, were certainly bloody: the coup d’état of 1953 and the insurgence of the followers of Khomeini in 1963 to oppose the “White Revolution” of the Shah.

The 1979 Revolution in Iran is associated with the Shiite clerics. It was not, however, the first time that the clerics were involved in a popular movement in Iran. They took an active part in the movement for the establishment of a Constitution, even though the secular elites introduced the idea of Constitution and played a key role in its success in 1907. The 1979 Revolution was mainly aimed at removing the Shah from power, not least because he had ignored the application of the Constitution for the benefit of his autocracy. Significantly, however, while the clerics took power thanks to the 1979 Revolution of democratic aspirations, they endeavoured to destroy the legacy of Constitutional Revolution that they had supported a century earlier. This module will study this shift of attitude from 1907 to 1979 as a mirror of socio-political and intellectual developments during a period of “modernisation” in the twentieth century.

Part 2 will examine the 1979 Revolution and explore the socio-political factors behind the Revolution and the triggering incidences that led to its occurrence. Relating to this period, we will scrutinise the different ideologies (socialism, liberalism and Islamism) and socio-political forces behind the 1979 Revolution and will discuss its religious and/or secular nature(s). Even though the first incidences that led to the Revolution began on university campuses with students seeking more freedom and democracy, the fact that the clerics were able to take over the helm of the Revolution and change its course towards an “Islamic” Revolution, warrants exploring the question: Was the Revolution of 1979 inspired by socialism and Marxist-Leninist ideology or did it originate in the idea of the sovereignty of the jurist (velâyat-e faqih) that Khomeini tried to theorise since the 1940s? We will also examine the impact of the end of the Cold War on the timing of the 1979 Revolution. We will also look into the so-called “Islamic Revolution”, its aims and projects, based on the messianic ideology according to which clerics should rule until the return of the Mahdi. This study will provide insights into the current crisis in the Middle East, considering the involvement of the clerical regime in Syria, Lebanon, Yemen, Iraq, and elsewhere in the Islamic world.

The 1979 Revolution in Iran is associated with the Shiite clerics. It was not, however, the first time that the clerics were involved in a popular movement in Iran. They took an active part in the movement for the establishment of a Constitution, even though the secular elites introduced the idea of Constitution and played a key role in its success in 1907. The 1979 Revolution was mainly aimed at removing the Shah from power, not least because he had ignored the application of the Constitution for the benefit of his autocracy. Significantly, however, while the clerics took power thanks to the 1979 Revolution of democratic aspirations, they endeavoured to destroy the legacy of Constitutional Revolution that they had supported a century earlier. This module will study this shift of attitude from 1907 to 1979 as a mirror of socio-political and intellectual developments during a period of “modernisation” in the twentieth century.

Part 2 will examine the 1979 Revolution and explore the socio-political factors behind the Revolution and the triggering incidences that led to its occurrence. Relating to this period, we will scrutinise the different ideologies (socialism, liberalism and Islamism) and socio-political forces behind the 1979 Revolution and will discuss its religious and/or secular nature(s). Even though the first incidences that led to the Revolution began on university campuses with students seeking more freedom and democracy, the fact that the clerics were able to take over the helm of the Revolution and change its course towards an “Islamic” Revolution, warrants exploring the question: Was the Revolution of 1979 inspired by socialism and Marxist-Leninist ideology or did it originate in the idea of the sovereignty of the jurist (velâyat-e faqih) that Khomeini tried to theorise since the 1940s? We will also examine the impact of the end of the Cold War on the timing of the 1979 Revolution. We will also look into the so-called “Islamic Revolution”, its aims and projects, based on the messianic ideology according to which clerics should rule until the return of the Mahdi. This study will provide insights into the current crisis in the Middle East, considering the involvement of the clerical regime in Syria, Lebanon, Yemen, Iraq, and elsewhere in the Islamic world.

This is a holistic module because it emphasises that its constituent topics dealing with diverse aspects of risk management are highly interconnected. Mastery of the subject is conceived as requiring a strong understanding of these interconnections. For example, someone lacking awareness of risk psychology and rick culture topics is likely to have poor insight into what risk management can offer as a decision support function in strategic and other organisational contexts. The lecture sequence and broader student experience are carefully structured with this in mind – and exam questions are designed to offer scope for demonstrating holistic knowledge. It is hoped this will equip students with a highly versatile risk management skillset which provides employers the flexibility they expect from the contemporary risk management function.

This is a holistic module because it emphasises that its constituent topics dealing with diverse aspects of risk management are highly interconnected. Mastery of the subject is conceived as requiring a strong understanding of these interconnections. For example, someone lacking awareness of risk psychology and rick culture topics is likely to have poor insight into what risk management can offer as a decision support function in strategic and other organisational contexts. The lecture sequence and broader student experience are carefully structured with this in mind – and exam questions are designed to offer scope for demonstrating holistic knowledge. It is hoped this will equip students with a highly versatile risk management skillset which provides employers the flexibility they expect from the contemporary risk management function.