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This paper takes the form of a deeply personal narrative, relating the story of how early community activism prompted a career of over two decades in urban planning in a post-apartheid metropolitan Council in South Africa. It shows how a sense of frustration with a system that was unable to facilitate the spatial restructuring of an unequal urban form, prompted the transition towards becoming a critical researcher within the local state apparatus. It reveals how attempts to speak truth to power through research that could uncover unexplored complexities, contestations and dubious local state practices, whilst still in the employ of the institution was at best, challenging. Through the use of real examples from planning practice, the paper unpacks and carefully documents four key considerations that make such embedded research difficult. In sharing the lessons learned from the aborted research project, it then suggests what type of research is possible by picking up the story of a second attempt at "safer research". It wraps up the story with new insights, this time from a perspective as a recent-outsider — not as a stranger though, but as one of the local state's own. Whilst appreciating the value of distance in undertaking research, it speaks to the power of familiarity and trusted ties, and the legitimacy that comes with being a credible outsider. At the same time, it also reflects on the possible challenges associated with being such an outsider. Through critical reflection on the process of doing research inside and outside of the local state, the paper suggests that differential positioning can significantly affect the depth of insights around state practices in urban governance. [ABSTRACT FROM AUTHOR]

Across the Jewish world religious polarization is gaining momentum. At the secular end of the spectrum people are switching away from religion while at the religious pole fertility levels are high. This trend is evident among South African Jewry; data from the 2019 Jewish Community Survey of South Africa (N = 4193) show that the community is becoming polarized, and the traditional center ground is collapsing. However, unlike many other Jewish communities today, switching toward more religious subgroups than the one in which one was raised is more common in South Africa than switching away from them. This tendency is most pronounced among people born in the 1960s and 1970s. A similar trend characterizes South African non-Jews. We argue that coming of age in a period of profound political and social instability explains the increased likelihood of switching toward religion. The effect is more marked among Jews due to distinct communal characteristics and history that provided the optimal conditions for switching towards a more religious lifestyle. This paper highlights the necessity of examining internal processes that are unique to the Jewish community alongside broader developments to improve our understanding of religious polarization among Jews. [ABSTRACT FROM AUTHOR]

This paper presents an ethnographic exploration of working-class commuter cyclists on Rudolf Greyling (RG) Street in Bloemfontein, Free State, South Africa. The historical significance of this street/road is that it traversed a 'buffer zone'. In apartheid town planning, buffer zones were areas that, in the absence of physical or man-made boundaries, separated mono-racial areas designated as such under the Group Areas Act (Davies 1981). Today, these old buffer zones continue to map the distances that working people, living in low-income residential locations, cover to reach economic opportunities. For 3 weeks in the month of September 2018, we spent our mornings and evenings, walking, observing, and speaking, to the cyclists who rode along RG Street. Engaging with the stories cyclists of RG Street shared with us, we discuss how physical and metaphorical buffer zones of the past shape the experiences and concerns of working-class cyclists in the present. As much as the use of a bicycle to commute helped save money, riding along the roads decidedly not designed for cyclists exposed conditions of adversity. [ABSTRACT FROM AUTHOR]

The Nelson Mandela Bridge is one of South Africa's monuments at the centre of the drive to foster urban transformation in the city of Johannesburg. It stands out as one of the monumental emblems of transformation after the disappearance of administrative and occupational apartheid. On the one hand, the bridge is used consciously and unconsciously, to rehearse the ideals of democracy by harping on the towering image of Nelson Mandela as a struggle hero. On the other hand, the bridge is 'one of the prestigious projects at the centre of city-marketing and branding'. This article explores three dimensions of representation of the bridge in terms of what Stuart Hall refers to as reflective, intentional and constructivist meaning. The paper does this by examining how these meanings are produced and ordered, as well as, the knowledge, norms and practices that structure the new system of meaning in South Africa. The main argument of the paper is that the South African post-apartheid development ideology of reconstruction embedded in the struggle memory has become a platform on which the sign value of the NMB has become a rhetorical device for the appropriation of commercial interests. [ABSTRACT FROM AUTHOR]