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Texte remanié de: Inaug. -Diss.--Kunstgeschichte--Ludwig-Maximilians-Universität--München, 1993. / Bibliogr. p. 309-350.

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Much recent UK gang research has failed to adequately answer: do gangs exist and if so, are they organised? internal gang dynamics, criminal behaviours and motivations for joining remain largely unexplored; as does the upsurge in violent crime in gang-affected areas of south London. This research set out to answer these questions by investigating gangs in Lambeth, their activities and the daily experiences of those affiliated to them. The study begins by profiling the case study area, currently prevalent street gangs and links to violent crime. The investigation then examines in detail inter-gang and intragang dynamics and community relationships. A further objective is to establish whether, and if so to what extent, gangs were expanding and becoming more deeply embedded in the neighbourhood. This work situates contemporary UK gang research within the literary arc of classic and contemporary US gang research, from Chicago School to Hagedorn. Current UK studies are categorised into three distinct arguments, then critiqued from a Left Realist perspective. Addressing the question, how do we explain an increase in gang related violence?, the work establishes the gang as a social arena (field) of competition where actors struggle for distinction. But what are the characteristics and boundaries of this social -Field? What motivates young people to enter it, and how do you succeed within it? How significant are personal relationships and networks? What is the role of social capital and how do you become a competent actor in this field? These issues are explored using the theoretical perspectives of social field analysis and habitus from Bourdieu alongside various elements of social capital theory. An inductive ethnometholdogy was adopted. The paper presents findings from 30 qualitative interviews of residents, professionals and gang -affiliated young people in Lambeth. The ethical challenges of gang research, such as access and anonymity are addressed. The findings support the proposition that gangs in south London exist, are active and internally organised into three structural tiers. Success within the field is determined by building and maintaining Street Capital -a tradable asset. To acquire this, members strategise by employing tested techniques from the Gang Repertoire, derived from the habitus. Youngers and Olders employ different Repertoires. All actors within the social field are subject to sanctions with new arrivals at increased risk. The field is highly gendered and girls are central to the gang strategising using information and the gang Network. Importantly the findings support the argument that gangs in Lambeth are evolving and becoming more embedded. Increased gang related violence is an outcome of new dynamics in social field, including the imperative to acquire Street Capital and the role of new technology. Increased tensions and violence have cumulative stressful impacts for young people. To address this, they increasingly risk manage their lives through self exclusion or a fatalistic immersion in the social field.

For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.