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Stakeholders require transparency that companies are conducting business sustainably, which can be provided through non‐financial disclosures. Businesses that act on environmental, social, and governance (ESG) matters can attain a competitive advantage. ESG has become necessary in the agricultural sector as agribusinesses are considered high‐impact companies. The lack of uniformity in reporting guidelines leads to inconsistent and overloading of information. The objective of this paper is to conduct an evaluation and comparison of the current ESG reporting practices of listed agribusinesses in South Africa, Australia, and Chile. To support the quality and quantity of reporting, the concept of materiality is addressed by recognising what is material to be disclosed to stakeholders. The study evaluates how agribusinesses have incorporated the proposed material topics of the new GRI 13 sector standard into their current reporting practices. A qualitative content analysis was done to identify the presence or absence of the 34 proposed material topics in their reports. The findings indicate a distinct lack of harmonisation in the agri‐food sector disclosures. Topics hardly mentioned included the rights of indigenous people, living income, and climate adaptation. Low disclosures of the keywords Climate adaptation with 3.3% and Climate resilience with 7.0% on average, for all three countries, were reported. It is recommended that the newly proposed GRI 13 sector standard must be implemented as companies can seize this opportunity for increased transparency and gain a strategic advantage. Emphasis on the materiality concept is needed as it connects with the stakeholder theory to disclose only important information. [ABSTRACT FROM AUTHOR]

This article draws on the infrastructural turn in urban studies to explore the profane materialities that enable particular forms of urban religion. Assuming that cities are configurations of spaces, actors and materialities characterized by dominant modes of belonging, hegemonic definitions of public space, and hierarchical orderings of spatial uses, infrastructures are a central element of cities' material bases. Based on ethnographic research in Cape Town, I develop the notion of "infrastructuring religion" as a new modality of the spatialization of religion. Practices of infrastructuring draw religious life into the profane realm of ordinary urbanism in which religious meanings run up against machines of bureaucratization, divergent investments in scarce space, and criminal economies. I argue that infrastructuring is an important addition to architecture and place-making as the hitherto dominant concepts for the analysis of urban religion. [ABSTRACT FROM AUTHOR]

Copyright of Trabalhos em Lingüística Aplicada is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article draws from a qualitative research project completed at Victoria High School (pseudonym) in Cape Town in 2012 which explored 13 learners' perspectives of achievement and its influence on their lives and thinking. The piece problematises and analyses taken-for-granted connections between money, achievement, youth aspirations and views of employment (Opsahl & Dunnette, 1966). The article builds on McClelland's (1967: 10) view that "money isn't everything," that money is a motivator for some, yet often inconsequential for others, and that its meaning mostly lies "in the eye of the beholder". In light of this view, the articles discusses the perspectives of four learners at Victoria High to illustrate how they approached achievement, aspiration and materiality according to the different social standings and worlds that they inhabited. It was found that the expressed views of achievement by learners went beyond stereotypical and measurable attitudes and connected in quite complex ways with how they imagined their futures. The learners approached the notion of achievement in developmental, cumulative, and progressive ways. An interpretive qualitative paradigm using the work of Pierre Bourdieu and Arjun Appadurai was employed to highlight how the youth's various capitals and aspirations respectively influenced their notions of achievement. [ABSTRACT FROM AUTHOR]

Copyright of African Diaspora: Transnational Journal of Culture, Economy & Society is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Between 1996 and 2010, the percentage of African children living with their fathers in South Africa dropped from 44% to 31%, with only a third of preschool children living with their parents. Concern about the spate of father absence and its effects on children's well-being has led to a growing focus on fathers in family interventions, although there is relative silence on teenage fathers. In this paper, we draw on an interview-based study with teenage fathers living under conditions of poverty to show how their understandings of fatherhood and constructions of provider masculinity intersect with cultural demands that express both weakness and power. In expressing the desire to care and be involved with their children, and aligning with patterns of masculinity that sought enhanced options for contraceptive use based on gender-equitable relationships, we show a new direction in the making of teenage fatherhood, diverging from hierarchical gender relations where men make the decisions. These changes, however, are limited by constructions of masculinity that contradictorily reinforce provider status, gender inequalities and male patterns of sexual entitlements within a context where teenage fathers are unable to achieve the cultural status of provider masculinity. Implications are discussed in the conclusion. [ABSTRACT FROM AUTHOR]

In this article, I explore the politics of infrastructure in South Africa by focusing on the 'travels' of a small technical device. Since the end of apartheid, prepaid meters have been widely deployed in South Africa's townships to curb the nonpayment of service charges. Yet many residents have bypassed their meters, enabling them to illicitly access electricity or water. I track the micro-political battle between residents tinkering with the technology and engineers trying to secure it, arguing that infrastructure itself becomes a political terrain for the negotiation of central ethical and political questions concerning civic virtue and the shape of citizenship. To investigate this techno-political terrain, I trace a genealogy of the meter from Victorian Britain, when it was invented as a tool of working-class 'moral improvement,' to the late-apartheid period, when it was re-assembled as a device of counterinsurgency against the anti-apartheid 'rent boycotts.' In each moment, I suggest, the meter was harnessed to distinct ethical regimes and political projects. Drawing on my ethnographic fieldwork with engineers in contemporary South Africa, I explore the semiotic-material work required to make the device functional in the post-apartheid moment. Tracing the travels of a small technical device across time and space, I argue, opens up conceptual space to rethink the relationship between ethics, politics, and technics. [ABSTRACT FROM AUTHOR]

The dominant theoretical paradigm in contemporary South African media studies is one which encourages scholars to focus on questions of representation: on the content of media texts, on how accurately they portray the world, and on how individuals or groups react to those portrayals. While acknowledging the value of this orthodox approach, we argue that attention to the non-representational or material dimensions of mediated experience raises important new issues for the discipline, doing greater justice to the intimate material role the media play in the world and also serving as a first step towards reconceptualising human subjectivity in a way that goes beyond the traditional subject–object epistemology of modern humanism. We use an example from film melodrama to illustrate how the affective and phenomenological dimensions of the film-viewing experience can promote a positive pre-discursive engagement with (human) being – with what Deleuze characterises as ‘a life’. In this case we link affective engagement to the possibility of a regenerative politics that may begin to challenge and supplement the increasingly suspect modern political tropes of agency and identity. [ABSTRACT FROM PUBLISHER]

Abstract: This paper explores the personal narratives of 12 women members of the Heiveld, a rooibos [1] Rooibos (Aspalathus linearis) is a plant endemic to the Western Cape region of South Africa. It has recently become internationally popular as a healthful, caffeine-free alternative to tea and coffee, and is widely available in many countries. 1 producer cooperative in the Northern Cape province of South Africa. It contributes to the emerging literature in geography and allied disciplines on so-called ‘alternative economies’, the aims of which often include the conceptual re-location of agency from the capitalist system to the realm of the human. This work suggests that human development – both individual and collective – is central to the success and indeed the alterity of alternative economies. The Heiveld members’ narratives support these ideas, in particular through their accounts of the importance of autonomous work and the significance of learning from and with others. We argue, however, that these narratives also foreground a theme that tends to be neglected in the alternative economies literature – that of consumption and the possession of material things. Our interviewees repeatedly emphasise buying and owning things as being among the most meaningful outcomes of alternative economic activity. They see great value both in having their own money, homes, and furnishings, and in being able to give to others. Through an analysis of the reciprocal, meaningful relationships between these women and everyday objects, we suggest that consumption is not opposed to human development but can be part of it. More attention should therefore be paid to the ways in which tangible, material things help constitute the more commonly researched, intangible benefits of alternative economic participation, such as empowerment, dignity, knowledge-sharing and care for others. [Copyright &y& Elsevier]

By exploring selected, recent works produced by, amongst others, South African artists Zanele Muholi, Nandipha Mntambo, Tracey Rose and Leora Farber, I aim to trace a possible resurgence of the real through the depiction of the corporeal in their work. The artists have been selected because their works provide a fecundity of 'corporeal realness' or corpo(real)ity. The exploration is further layered by inquiring how the resurgence of the real corresponds to the aesthetic category of the material sublime. The material sublime dates from the 19th century, and has been regarded as a sub-theory within the broader classical sublime. It is argued that the material sublime, together with contemporary feminist theorists such as Bonnie Mann, Karen Barad, Elizabeth Wilson and Vicky Kirby, provide a useful lens for rethinking the engagement between matter and discourse. It is in particular through the resilient flesh represented in Muholi's, Mntambo's and Farber's work, that they and their subjects are turned into what can be playfully termed 'material girls'. [ABSTRACT FROM AUTHOR]