Measuring the Scale of Segregation Using k‐Nearest Neighbor Aggregates

Nearly all segregation measures use some form of administrative unit (usually tracts in the United States) as the base for the calculation of segregation indices, and most of the commonly used measures are aspatial. The spatial measures that have been proposed are often not easily computed, although there have been significant advances in the past decade. We provide a measure that is individually based (either persons or very small administrative units) and a technique for constructing neighborhoods that does not require administrative units. We show that the spatial distribution of different population groups within an urban area can be efficiently analyzed with segregation measures that use population count‐based definitions of neighborhood scale. We provide a variant of a k‐nearest neighbor approach and a statistic spatial isolation and a methodology (EquiPop) to map, graph, and evaluate the likelihood of individuals meeting other similar race individuals or of meeting individuals of a different ethnicity. The usefulness of this approach is demonstrated in an application of the method to data for Los Angeles and three metropolitan areas in Sweden. This comparative approach is important as we wish to show how the technique can be used across different cultural contexts. The analysis shows how the scale (very small neighborhoods, larger communities, or cities) influences the segregation outcomes. Even if microscale segregation is strong, there may still be much more mixing at macroscales.     

From Comparative to Interreligious Theology: Perry Schmidt-Leukel's “Fractal” Version of Pluralism

Perry Schmidt-Leukel has proposed a “fractal” theory to correlate factors which are replicated across religious traditions. His aim is to develop notions of religious and theological pluralism which have become locked into a somewhat sterile conflict with “inclusivism.” A wide range of thinkers from a variety of religious traditions respond to his initiative, some applauding it, others criticising it as being too abstract to do justice to the particularity of religious phenomena. A highlight is Francis X. Clooney's defence of his comparative theology project as an alternative to pluralism. In reply, Schmidt-Leukel generously accepts a number of criticisms while reasserting his proposal that on the basis of fractal theory a truly interreligious theology is possible. It remains to be seen how widely fractal theory applies to concrete religious phenomena.     

Creating New Schools for Bradford’s ‘Factory Children’: Obstacles and Outcomes, 1836–1850

Industrialization brought extensive factory development to northern English counties during the early nineteenth century, with new cotton, wool and worsted mills that employed many child workers. By 1840, some 1800 children, aged less than thirteen, worked in mills across the widespread Bradford parish – mostly in the central townships and predominantly in the worsted trade. Under the 1833 Factory Act, these factory children were restricted to forty-eight hours work per week and were required to attend school two hours each day. Available school provision was often poor and ill-adapted to mill-working hours. After delays, diversions and sustained lobbying, new Bradford schools – under the auspices of the ‘National Schools Society’ but specially targeted on factory children – started to come into being, soon reaching an attendance of some 1000 children. One of these schools – in a new, hastily constructed, building – gained recognition as a ‘model factory school’. Despite the perceived deficiencies of the 1833 Act, despite opposition and despite recurrent difficulties over finance, the 1833 legislation gave ‘leverage’ that, in Bradford, generated a new pattern of schooling.