Across the industry there are leaders at every level who are being challenged to think and act in new ways. The same is true for this commission. This can't be a "business as usual" review of the industry's status. As the first such government commission in this new century we are faced with a unique opportunity and a unique set of challenges. In this paper we provide analysis and recommendations on human capital issues that are simultaneously designed to be practical and visionary -- aimed to address root causes, not symptoms. / White Paper Version 2

The current study examines the influence of religious affiliation and practice on family patterns and labour market activity for women in Western Europe, focusing on Britain and France. While both countries have experienced a sharp decline in institutionalized forms of religion over the past decades, differences in family and fertility behaviour on the basis of religiosity seem to persist. Although previous studies documented a positive correlation between religion and both intended and actual family size, there is still uncertainty about the different routes through which religion affects fertility, how structural factors are involved in this relationship and whether and how this relationship has changed along with the process of religious decline. This study aims to fill this gap by exploring the interrelationships between religion, educational attainment, female labour force participation, union formation and fertility levels. The data come from the British Household Panel Survey (BHPS), which contains 18 waves from 1991 to 2008, and the French survey of the Generations and Gender Programme (GGP), which was initially conducted in 2005. By following trends in fertility differences by religious affiliation and practice across birth cohorts of women, it is found that religious differences in fertility are not only persistent across birth cohorts, there is also a growing divide between non-affiliated and religiously practicing women who maintain higher fertility levels. Religious differences in family formation patterns and completed fertility are also explored, taking into account the interaction between education and religiosity. It appears that the effect of education on fertility differs by level of religiosity, as higher education is less likely to lead to childlessness or to a smaller family size among more religious women. The findings on the relationships between family and work trajectories by level of religiosity also point to a reduced conflict between paid employment and childbearing among actively religious women, although these patterns vary by religious denomination and by country.

In Haram City, amidst Egypt's 2011-2013 revolutionary period, two visions of the city in the Global South come together within shared walls. In this private suburban development marketed as affordable housing, aspirational middle class homebuyers embellish properties for privilege and safety. They also come to share grounds with resettled urban poor who transform their surroundings to sustain basic livelihoods. With legality in disarray and under private administration, residents originally from Duweiqa - perhaps Cairo's poorest neighbourhood - claim the right to squat vacant homes, while homebuyers complain of a slum in the gated community. What was only desert in 2005 has since become a forum for vivid public contestation over the relationship between morality, ownership, and order in space - struggles over what ought to be common in a compound. This ethnography explores residents' own legal geographies in relation to property amidst public-private partnership urbanism: how do competing normative discourses draw community lines in the sand, and how are they applied to assert ownership where the scales of 'official' legitimacy have been tipped? In other words: in a city built from scratch amidst a revolution, how is legality invented? Like the compound itself, sections of the thesis are divided into an A-area and a B-area. Shifting from side to side, four papers examine the lives of squatters and then of homeowners and company management acting in their name. Zooming in and out within sides, they depict discourses over moral ownership and then interpret practices asserting a concomitant vision of order. First, in Chapter 4, squatters invoke notions of a moral economy and practical virtue to justify 'informal' ownership claims against perceptions of developer-state corruption. Next, Chapter 5 illustrates how squatters define 'rights' as debt, a notion put into practice by ethical outlaws: the Sayi' - commonly meaning 'down-and-out' or 'bum' - brokers 'rights' to coordinate group ownership claims. Shifting sides, Chapter 6 observes middle class homeowners' aspirations for "internal emigration" to suburbs as part of an incitement to propertied autonomy, and details widespread dialogue over suburban selfhood in relationship to property, self-interest, and conviviality. Lastly, Chapter 7 documents authoritarian private governance of the urban poor that centres on "behavioural training." Free from accountability and operating like a city-state, managers simulate urban law to inculcate subjective norms, evoking both Cairene histories and global policy circulations of poverty management. Towards detailing how notions of ownership and property constitute visions and assertions of urban law, this project combines central themes in ethnographies of Cairo with legal geography on suburbs of the Global North. It therefore interrogates some key topics in urban studies of the Global South (gated communities, affordable housing, public-private partnerships, eviction-resettlement, informality, local governance, and squatting), as Cairo's 'new city' urban poor and middle classes do themselves, through comparative principles and amidst promotion of similar private low-income cities internationally. While presenting a micro-history of one project, it is also offers an alternative account of 2011-2013 revolutionary period, witnessed from the desert developments through which Egyptian leaders habitually promise social progress.

A retomada do processo de acumulação de capital no pós-crise dos anos 1970 demandou profundas alterações no capitalismo mundial, que se traduziram, fundamentalmente, em uma nova estratégia (autointitulada) de desenvolvimento que disputasse a hegemonia teórica, ideológica, política e econômica com o keynesianismo. Esta nova estratégia, denominada neoliberal (e o receituário de políticas dela resultante) foi amplamente difundida nos países da periferia do capitalismo mundial. O neoliberalismo, por um lado, mostrou-se incapaz de retomar o crescimento/desenvolvimento econômico com distribuição de renda e, por outro lado, aprofundou a dependência dos países periféricos em relação aos centros do capitalismo mundial, pela via da intensificação da superexploração da força de trabalho. Nesse contexto, ao final do século XX, se estabeleceu uma crise do neoliberalismo (ainda que não se trate de uma derrota) que, em grandes linhas, colocou em xeque tais políticas e teve, como consequência, a subida ao poder de vários governos na região latino-americana que foram eleitos a partir do descontentamento social com seus resultados. Na Venezuela, mais especificamente, o projeto de transformações proposto para o país no pós-1999 é manifestação de rechaço ao neoliberalismo. Como o cenário histórico para compreensão dos conflitos, que resultaram na constituição de um projeto de sociedade anti-hegemônico na Venezuela (a hegemonia do povo) nos últimos anos, remonta ao marco da inserção do país no capitalismo dependente e periférico, é possível afirmar que as transformações pós-1999 transitaram da constituição de um projeto antineoliberal para uma proposta anticapitalista (o chamado Socialismo do Século XXI). Esse projeto de transformações não está, entretanto, isento de contradições e limites (internos e externos). Em que pese essa afirmação, o capítulo mais recente da trajetória histórica de constituição da sociedade venezuelana possui inequívocos avanços, capitaneados pelo papel central que assume o Estado. Este, ao retomar o efetivo controle sobre os recursos petroleiros em benefício da maioria da população, promove progressos em direção a consolidação da soberania nacional, da justiça social e também da constituição de uma democracia participativa e protagônica. / The resumption of capital accumulation in the post-crisis years of the 1970s demanded profound changes in world capitalism and essentially led to a new development strategy (as it called itself) that disputed theoretical, ideological, political and economic hegemony with keynesianism. This new neoliberal strategy (and the resulting policy prescriptions) was widely diffused in the periphery of world capitalism. However, neoliberalism proved, on the one hand, to be incapable of rekindling economic growth/ development combined with income distribution, and, on the other hand, it deepened the dependence of peripheral countries on the centers of world capitalism through the intensification of the overexploitation of labor. In that context, the end of the twentieth century established a crisis of neoliberalism (but not its defeat) that brought such policies into question and one of its consequences was the rise to power of various governments in Latin America that were elected on the wave of social discontent with its results. In Venezuela, more specifically, the design of the changes proposed for the country in the post 1999 period was a manifestation of the rejection of neoliberalism. As the historical background for understanding the conflicts that resulted in the formation of an anti-hegemonic society project in Venezuela (the hegemony of the people) in recent years dates back to the mark of the countrys insertion in peripheral and dependent capitalism, it is possible to state that the post-1999 changes have made the transition from an anti-neoliberal project to an anti-capitalist proposal (the so-called 21st Century Socialism). However, this project is not exempt from contradictions and limits (internal and external). In that regard, the latest chapter in the historical constitution of Venezuelan society shows clear advances, led by the central role that the State assumes. By regaining effective control over oil resources to benefit the majority of the population, it promotes progress toward the consolidation of national sovereignty, social justice and also the establishment of a participatory and protagonist democracy.

A retomada do processo de acumulação de capital no pós-crise dos anos 1970 demandou profundas alterações no capitalismo mundial, que se traduziram, fundamentalmente, em uma nova estratégia (autointitulada) de desenvolvimento que disputasse a hegemonia teórica, ideológica, política e econômica com o keynesianismo. Esta nova estratégia, denominada neoliberal (e o receituário de políticas dela resultante) foi amplamente difundida nos países da periferia do capitalismo mundial. O neoliberalismo, por um lado, mostrou-se incapaz de retomar o crescimento/desenvolvimento econômico com distribuição de renda e, por outro lado, aprofundou a dependência dos países periféricos em relação aos centros do capitalismo mundial, pela via da intensificação da superexploração da força de trabalho. Nesse contexto, ao final do século XX, se estabeleceu uma crise do neoliberalismo (ainda que não se trate de uma derrota) que, em grandes linhas, colocou em xeque tais políticas e teve, como consequência, a subida ao poder de vários governos na região latino-americana que foram eleitos a partir do descontentamento social com seus resultados. Na Venezuela, mais especificamente, o projeto de transformações proposto para o país no pós-1999 é manifestação de rechaço ao neoliberalismo. Como o cenário histórico para compreensão dos conflitos, que resultaram na constituição de um projeto de sociedade anti-hegemônico na Venezuela (a hegemonia do povo) nos últimos anos, remonta ao marco da inserção do país no capitalismo dependente e periférico, é possível afirmar que as transformações pós-1999 transitaram da constituição de um projeto antineoliberal para uma proposta anticapitalista (o chamado Socialismo do Século XXI). Esse projeto de transformações não está, entretanto, isento de contradições e limites (internos e externos). Em que pese essa afirmação, o capítulo mais recente da trajetória histórica de constituição da sociedade venezuelana possui inequívocos avanços, capitaneados pelo papel central que assume o Estado. Este, ao retomar o efetivo controle sobre os recursos petroleiros em benefício da maioria da população, promove progressos em direção a consolidação da soberania nacional, da justiça social e também da constituição de uma democracia participativa e protagônica. / The resumption of capital accumulation in the post-crisis years of the 1970s demanded profound changes in world capitalism and essentially led to a new development strategy (as it called itself) that disputed theoretical, ideological, political and economic hegemony with keynesianism. This new neoliberal strategy (and the resulting policy prescriptions) was widely diffused in the periphery of world capitalism. However, neoliberalism proved, on the one hand, to be incapable of rekindling economic growth/ development combined with income distribution, and, on the other hand, it deepened the dependence of peripheral countries on the centers of world capitalism through the intensification of the overexploitation of labor. In that context, the end of the twentieth century established a crisis of neoliberalism (but not its defeat) that brought such policies into question and one of its consequences was the rise to power of various governments in Latin America that were elected on the wave of social discontent with its results. In Venezuela, more specifically, the design of the changes proposed for the country in the post 1999 period was a manifestation of the rejection of neoliberalism. As the historical background for understanding the conflicts that resulted in the formation of an anti-hegemonic society project in Venezuela (the hegemony of the people) in recent years dates back to the mark of the countrys insertion in peripheral and dependent capitalism, it is possible to state that the post-1999 changes have made the transition from an anti-neoliberal project to an anti-capitalist proposal (the so-called 21st Century Socialism). However, this project is not exempt from contradictions and limits (internal and external). In that regard, the latest chapter in the historical constitution of Venezuelan society shows clear advances, led by the central role that the State assumes. By regaining effective control over oil resources to benefit the majority of the population, it promotes progress toward the consolidation of national sovereignty, social justice and also the establishment of a participatory and protagonist democracy.

No description available.

The once distinct roles of artist and curator have blurred dramatically in recent decades owing to a blending process in both directions, which has led to a turn towards the concept of the curator as producer and author, and the development of the hybridised figure of the ‘artist-curator’. Within my practice-based curatorial research at Meter Room and Grey Area, the 'artist-run space', as both form and content of space, is used as a critical framework for artist-curatorship. Artist-run spaces play a significant role in the cultural ecology of the UK, and this project explores the power relations involved in the production, distribution, and consumption of work within the field, in terms of both a cause and effect of a contested relationship with institutions and commercial galleries. Artist-run spaces are initiated for a number of reasons, but this project specifically focuses upon those spaces that identify with terms such as ‘independent’, 'alternative', ‘not-for-profit’, ‘DIY’, ‘self-organised’, and ‘critically engaged’. Using strategies for the development of a critical practice, such as Chantal Mouffe’s theories on ‘counter-hegemony’ and ‘agonistic space’ (2007), and Gerald Raunig's concept of 'instituent practice' (2009), this project explores how curatorial practices within artist-curator-run spaces might offer different ways of working, and be used to contest hegemonic structures within the field. I explore the role of critique within curatorial practice, specifically in relation to the struggle for autonomy, the production of subjectivity, and strategies for negating or resisting cooption by the New Institutions of post-Fordist neoliberalism. Three curatorial strategies were developed from experimental projects at both spaces, and then explored at Meter Room over a 2-year period. These strategies sought to occupy institutional structures in new ways: through the re-functioning of 'void' space, blending studio and gallery functions within a Curatorial Studio, developing a paracuratorial practice referred to as Caretaking, and re-approaching the concept of a collection-based institution through processes of layering works and their vestiges within an Artist-run Collection. The practice-based research culminated in a 5-month durational project in collaboration with five other artist-run spaces based in the West Midlands region, which explored a strategy for the creation of a new speculative artist-run institution as a dialogical process of instituting values through a critical curatorial practice.

My stories are set in the townships, and move with the vigorous rhythms and jagged structures of township life. Some of them are written in English and others in isiXhosa. Some of the dialogue is township slang, a mixture of languages; and pure isiXhosa. The stories follow no particular pattern and are arranged according to any form of chronology, and different voices, at times as a man/boy and in others as a girl. The characters are not related each story perfectly stands for itself. Some of the stories hark back to the days of apartheid and are seen through the eyes of a child confused by the humiliations of his elders. / Amabali am asekelwe ezilokishini yaye ahambelana neemeko ezimaxongo zokuphila zasezilokishini apho yaye amanye asukela kwixesha lengcinezelo yesizwe esimnyama. Imiba echatshazelwa kula mabali iquka intlupheko, intiyo kwakunye nokuphilisana koluntu ezilokishini, phantsi kwezo meko. Amabali la ndizame ukuwenza alandele indlela yokubalisa yhenkwenkwana enguSkhumba, ethi ibone iqwalasele iimeko zokuphila zabantu bohlanga lwayo. Ingqokelela esisiqendu sokuqala yona ibhalwe ze yangeniswa ngesiNgesi. / This thesis is presented in two parts: English and isiXhosa.

This study examines the way in which three South African novelists, K. Sello Duiker, Phaswane Mpe and Sindiwe Magona portray the sexual abuse of men and women in the post-apartheid era. The novels under discussion are: Thirteen Cents (2000) and The Quiet Violence of Dreams (2001) by K.Sello Duiker, Beauty’s Gift (2008) by Sindiwe Magona and Phaswane Mpe`s Welcome to Our Hillbrow. It will also look at the characters and the events to show that sexual abuse can be physical, traumatic and emotional, and that it affects both males and females, reinforcing in a sense Pucherova`s assertion that “both men and women are oppressed by a patriarchal heterosexist society” (2009:937).

The aims and objectives of this study are notably, to provide an overall understanding of the history of Liberia, from the country’s foundation, through the civil war, up to the present day post-conflict scenario. It intends to identify the strategies and schemes put in place by Liberian officials and other stakeholders, while outlining the importance of attaining the goals attached to these various plans. The difficulties of achieving these post-conflict development goals will also be noted, and finally, It analyses whether the concepts used in Liberia might also be implemented in post-conflict societies not only in Africa, but all over the world.