The creation of ‘real’ spaces: regions and regionalism in the New South Africa

The culmination of a protracted struggle for liberation was crystallised in the debate over a new regional dispensation for South Africa. The aim of this paper is to examine the creation of the new regional geography of South Africa. The nascent regional dispensation was defined at a particular moment and it is the contention of this paper that the creation of the ‘geographical moment’ was not entirely conjunctural, but rather was the product of the different political parties’ understanding of space. The paper attempts to analyse the dynamics of the different political parties’ conceptualisation of the spatial and in so doing provides an explanation of the proposals for a new regional geography for South Africa. This position is derived from a realist theoretical argument which seeks to understand the stratification of reality by attempting to uncover structures and mechanisms responsible for the constitution of a particular historical event. The theory is illustrated by considering the process and the outcome of the new regional geography of South Africa as embodied in the nine‐region map produced by the Commission for the Demarcation/Delimitation of Regions. This paper reveals that the spatial philosophy of the major political parties was based on an incomplete relational concept of space, which contributed to the marginalisation of civil society, and to the artificiality of the process in the regional debate.     

Perspectives on Treating Couples Impacted by Intimate Partner Violence

Intimate partner violence remains a persistent social and clinical problem with far-reaching effects for families and communities. With considerable debate surrounding its treatment, two main approaches are commonly described in outcome research and clinical practice literature: gender-specific (e.g. male-only groups) and systemic approaches (e.g. conjoint treatment for couples). Proponents of the former approach cite the risks of systemic approaches that unwittingly sustain the oppression of women, while proponents of the latter highlight the importance of addressing reciprocal patterns of violence and cumulative sources of stress upon a couple. In this review, the author describes some of the issues pertinent to this debate, highlighting areas of risk and hope. The combined use of gender-specific and conjoint treatment may be beneficial for some couples under particular circumstances. The paper closes with considerations for conducting conjoint treatment.     

Not to the highest bidder: the failure of incumbency in the Zambian 2011 elections

Incumbent political parties in emerging democracies tend to use clientelism and state resources to mobilise electoral support. In most cases, they go on to win these electoral contests. However, this paper uses the Zambian example to demonstrate that mere incumbency may not always win elections. Despite the advantages of incumbency, the Movement for Multiparty Democracy (MMD) lost the 2011 elections to the opposition Patriotic Front (PF). To explain this, the paper argues that the qualities of an incumbent political party matter. For the MMD, the paper identifies three major contextual variables which undermined incumbency: first, the internal long-term but sustained centrifugal conditions which systematically eroded the party’s strength. Second, the public perception of the MMD as a decaying and recalcitrant party which increasingly detached itself from the electorate. Third, the presence of a surging populist, grassroots-based opposition political party.     

Yogic Mindfulness: Hariharānanda Āraṇya’s Quasi-Buddhistic Interpretation of Smṛti in Patañjali’s Yogasūtra I.20

This paper examines Swami Hariharānanda āra?ya’s unique interpretation of sm?ti as “mindfulness” (samanaskatā) in Patañjali’s Yogasūtra I.20. Focusing on his extended commentary on Yogasūtra I.20 in his Bengali magnum opus, the Pātañjaljogdar?an (1911), I argue that his interpretation of sm?ti is quasi-Buddhistic. On the one hand, Hariharānanda’s conception of sm?ti as mindfulness resonates strongly with some of the views on sm?ti advanced in classic Buddhist texts such as the Satipa??hānasutta and Buddagho?a’s Papañcasūdanī. On the other hand, he also builds into his complex account of the practice of sm?ti certain fundamental doctrines of Sā?khyayoga—such as mindfulness of the Lord (“ī?vara”) and mental identification with the Puru?a, the transcendental “Self” that is wholly independent of nature—which are incompatible with Buddhist metaphysics. I will then bring Hariharānanda’s quasi-Buddhistic interpretation of sm?ti of Yogasūtra I.20 into dialogue with some of the interpretations of sm?ti advanced by traditional commentators. Whereas many traditional commentators such as Vācaspati Mi?ra and Vijñānabhik?u straightforwardly identify sm?ti of I.20 with “dhyāna” (“concentration”)—the seventh limb of the a??ā?gayoga outlined in Yogasūtra II.28-III.7—Hariharānanda argues that sm?ti is the mental precondition for the establishment of dhyāna of the a??ā?gayoga.