The arithmetic of growth: Methods of calculation

This is a tutorial on the relations between population data and the rates of growth that are calculated from the data. For the calculation of rates of growth, discrete and continuous compounding will be compared so that the reader can see the reasons for using the mathematics of continuous compounding, which is the mathematics of exponential growth. Some properties of exponential growth are developed. Semi-logarithmic graphs will be discussed as a device for representing the size of growing populations and for analyzing the nature of the growth. Illustrative examples will be worked out in order to emphasize applications and utility.     

Spatial variation in soil inorganic nitrogen across an arid urban ecosystem

We explored variations in inorganic soil nitrogen (N) concentrations across metropolitan Phoenix, Arizona, and the surrounding desert using a probability-based synoptic survey. Data were examined using spatial statistics on the entire region, as well as for the desert and urban sites separately. Concentrations of both NO₃-N and NH₄-N were markedly higher and more heterogeneous amongst urban compared to desert soils. Regional variation in soil NO₃-N concentration was best explained by latitude, land use history, population density, along with percent cover of impervious surfaces and lawn, whereas soil NH₄-N concentrations were related to only latitude and population density. Within the urban area, patterns in both soil NO₃-N and NH₄-N were best predicted by elevation, population density and type of irrigation in the surrounding neighborhood. Spatial autocorrelation of soil NO₃-N concentrations explained 49% of variation among desert sites but was absent between urban sites. We suggest that inorganic soil N concentrations are controlled by a number of ‘local’ or ‘neighborhood’ human-related drivers in the city, rather than factors related to an urban-rural gradient.     

Generations,Identities, and the Collective Memory of Che Guevara1

Has the image of Che Guevara lost its power to evoke radical politics in the face of pervasive commodification? The commercialization of this 1960s political icon has called into question the power of the market to shape collective memories. Meanwhile, antisystemic movements of the left continue to erect his image at protest events. In light of this contest over how Che Guevara is remembered, we investigate, using data from a survey of Spanish citizens, who is most likely to recall him. We find qualified support for the theory of generational imprinting—Che is more often recalled by those generations who saw him rise to prominence during their formative years, although prominent as a collective symbol rather than as a living person. Our results also corroborate the claim that historical figures or events are more salient for, and therefore more likely to be remembered by, some subgenerational units than others. Thus, although the younger generations are in general more likely than their elders to recall Che, he is most frequently remembered by the highly educated leftists who espouse postmaterialist and posttraditionalist values and identify more with their local regions than with the nation of Spain. These patterns suggest that, in contrast to the dire predictions of mass culture theorists, the memory of Che Guevara has become increasingly tied to markers of social, ethnic‐regional, and political identity.     

Neither ‘family’ nor ‘corporate’ farming: Australian tomato growers as farm family entrepreneurs

For the past two decades there has been much debate about the future of family farming. The basic question on which this debate has turned is whether current pressures on family farm systems should be understood as symptomatic of a terminal condition, in which farmers are replaced progressively by corporate ownership; or whether family farms will persist as a social formation, albeit increasingly subsumed by off-farm interests. Using evidence from the Australian processing tomato sector, this article documents the changing social and economic formation of ‘family farming’. We argue that in this industry, the appropriate way to describe farmers is through the deployment of that a new category of farming; farm family entrepreneurs. This phrase is coined to describe the situation where family units remain at the social and economic heart of farm ownership and operation, but in the context where they relate to their land-based assets through legal and financial structures characteristic of the wider economy. As this article explores, this formation seems to represent an accommodating modus operandi for farm units within neo-liberal agricultural governance. Nevertheless, however, this duality of family-based structures and capitalist entrepreneurialism inevitably provokes a series of tensions, whose resolution requires a variety of organizational strategies to be put in place.     

Privatization of refuse removal and labor costs

We examine the labor-cost savings associated with privatization by comparing earnings and employment trends of public and private sector refuse workers. Findings suggest that high union earnings for workers in the public sector are a source of labor-cost savings in the refuse industry. Evidence on job changers does not indicate that earnings for this group of workers are a compensating differential. Metropolitan area employment findings suggest that municipalities are less likely to use union refuse workers in the public sector when a relatively small percentage of area residents belong to a union. The authors thank Jacqueline Agesa, Keith Bender, Maria Crawford, and Richard Perlman for valuable suggestions. Research assistance from Eric Blackburn is greatly appreciated.     

Tomb, temple, machine and self: the social construction of the body.

The body is socially constructed; and in this paper we explore the various and ever-changing constructions of the body, and thus of the embodied self, from the Greeks to the present. The one word, body, may therefore signify very different realities and perceptions of reality; and we consider briefly how and why these meanings changed. Plato believed the body was a 'tomb', Paul said it was the 'temple' of the Holy Spirit, the Stoic philosopher Epictetus taught that it was a 'corpse'. Christians believed, and believe, that the body is not only physical, but also spiritual and mystical, and many believed it was an allegory of church, state and family. Some said it was cosmic: one with the planets and the constellations. Descartes wrote that the body is a 'machine', and this definition has underpinned biomedicine to this day; but Sartre said that the body is the self. In sum, the body has no intrinsic meaning. Populations create their own meanings, and thus their own bodies; but how they create, and then change them, and why, reflects the social body.