The Rise of the “City-region” Concept and its Development Policy Implications

As well as enjoying a rich scientific history, the concept of the “city-region” has also attracted particular attention in recent years. Combinations of an urban core or cores, linked to semi-urban and rural hinterland by functional ties, are increasingly regarded as the “adequate” scale for the implementation of development policies. The popularization and widespread use of the city-region concept for policy-making has important implications for the design and implementation of development strategies. It first signals a change from sectoral to territorial approaches to development and requires the adjustment of development strategies to widely varying contexts, leading to much greater policy diversity and innovation. It also involves a more complex governance structure, characterized by the horizontal and vertical coordination of numerous institutional public and private actors, and enables experimentation with bottom-up and participatory policy-making. This paper evaluates these changes and critically addresses their normative implications, especially in light of the facts that there is still little agreement on how the city-region is defined, that the term has become appropriated by urban elites, and that the problems faced by city-regions may not be that different from those operating at other geographical scales.     

“Punching Above its Weight”. The Mafikeng Anti-Repression Forum (Maref) and the Fall of Bophuthatswana

Abstract

This article traces the history of the Mafikeng Anti-Repression Forum (Maref) that operated in the former homeland of Bophuthatswana from early 1990 to late 1994. It was the only human rights organisation in Bophuthatswana. Maref's work was in five areas. Firstly, it monitored human rights abuses as a consequence of political repression in the homeland. Secondly, it responded to these abuses by means of disseminating the facts behind them. Thirdly, it attempted to defend the interests of the victims by means of seeking legal redress and relief from suffering and deprivation. Fourthly, it agitated for political change in Bophuthatswana in accordance with the changing nature of political reform in South Africa as a whole. Lastly it collated and published the information that formed an essential component of the negotiations that led to the new dispensation in 1994. For these activities, Maref members were severely harassed. The role the organisation played generally has received little analysis or comment, and is deserving of a place in the annals of human rights activities and activists during this period of transformation and upheaval in South Africa.     

The amplitude of auroral backscatter—I. Model estimates of the dependence on electron density

A model of the auroral backscatter amplitude, in the form discussed by Uspensky and Oksman et al., has been derived for the radar geometry appropriate to joint observations by the PGI auroral radars at Karmaselga and Essoyla and the EISCAT incoherent scatter radar. The model shows how refraction effects cause a strongly non-linear dependence of backscatter amplitude on electron density in the E-region. It also explains why the macro aspect sensitivity for auroral radar operating at a frequency of about 45 MHz is only 1–2 dB per degree for aspect angles greater than 5°.     

The Mediation of the Distinction of “Religion” and “Politics” by the UK Press on the Occasion of Pope Benedict XVI’s State Visit to the UK

Abstract

One feature of modern political liberalism is its acceptance of the superiority of secular political reasoning over faith-based reasoning where matters of practical politics are concerned. The distinction religion/politics has become a defining feature of modern political liberalism. We examined how this distinction was mediated by the UK national press through a case study of its reporting of Pope Benedict XVI’s state visit to the UK in 2010. The case study evaluates the following four propositions: (1) “religion” is benign and relevant to “politics”; (2) “religion” is malign and relevant to “politics”; (3) “religion” is assumed to be irrelevant to “politics” but is dismissed positively; and (4) “religion” is regarded as irrelevant to “politics” but is dismissed negatively. We conclude there is a dominant shared assumption in the UK press supporting propositions two and three: that religion is a good thing when it conforms to a pre-existing narrative of political liberalism and a bad thing when it does not and that religion was judged in terms of its “political” values rather than in terms of its “religious” values.     

Missing the Jackpot? The Proliferation of Gambling in Australia and its Effect on Local Communities

Research assessing the consequences of gambling proliferation fails to recognise the influence of local circumstances on its costs and benefits. The consequences of new gambling facilities need to be assessed at the community level. The introduction of poker machines to hotels in the South Australian town of Peterborough has exacerbated pre-existing socio-economic problems associated with the wider effects of the rural crisis. The growth of gambling worldwide requires new policies that reflect the current geographies of gambling.     

Dynamics of the Antarctic and Arctic mesosphere and lower thermosphere regions—I. The prevailing wind

The dynamics of the Antarctic and Arctic mesopause regions (ca. 95 ±15 km) are investigated through comparative analyses of winds measured by radars at the Scott Base (78°S), Molodezhnaya (68°S), and Mawson (67°S) stations in the Antarctic, and the near-conjugate stations of Heiss I. (81°N) and Poker Flat (65°N) in the Arctic region. The data were analyzed specifically to delineate hemispheric differences in mean monthly prevailing wind climatologies, and show the circulation systems in the Arctic and Antarctic mesosphere and lower thermospheres to exhibit significant asymmetries. These asymmetries may be attributable to hemispheric differences in dynamical forcing due to one or more of the following: insolation absorption by ozone, other mesospheric heat sources such as exothermic chemical reactions, tropospheric forcing of vertically or obliquely propagating gravity waves which engage in mesospheric mean-flow interactions, and dissipation of planetary waves which find ducting channels through the middle atmosphere.Interannual variability is also examined in the Molodezhnaya and Heiss I. data, which cover the periods 1967–1986 and 1968–1985, respectively. Accompanying significant year-to-year variability, eastward winds at 95 km over the Antarctic (Molodezhnaya station) exhibit a trend of decreasing amplitude from 1968 to 1977 that is not reflected in the Arctic data (Heiss I.); for instance, the annual mean wind decreases in a monotonie sense from 20–25 to 5 m s⁻¹ during this period. It cannot be unambiguously established whether this trend represents a decrease in intensity accompanying secular changes in thermal forcing, or a latitudinal contraction or shifting of the mesospheric jet system. The annual mean winds at Molodezhnaya remain at the 4–8 m s⁻¹ level from 1977 to 1986.In addition, existing empirical models are evaluated against the data, and are shown to be deficient in reproducing some salient characteristics of the high-latitude circulation systems. This latter result especially questions the common practice of deriving winds based on the geostrophic approximation in this altitude/latitude regime.     

“Culture alone will not put bread on the table.” The many facets of the debate on the preservation of Sami culture

The idea of preserving minority cultures is widely shared in Western nation‐states. Concrete application of this idea is, however, surprisingly difficult, and sophisticated rhetoric is used in discussions related to the issue. In the 1980s and 1990s three laws dealing with the rights of the Sami people were proposed in Finland. Three discourses related to denning the concept of Sami culture in this context are identified here: first, diminishing differences, with an emphasis on equality; second, emphasis on national obligations and the cultural wealth of the majority society; and third, the rhetorical tool of dividing principle and application. The definition of Sami culture varies in different contexts, and in some cases there is even a danger of treating it as a substitute for the concept of race.