Hong Kong's future as a regional transport hub

After the reversion of Hong Kong to China in 1997, will the port maintain its commanding position in the worldwide operation, ownership and management of container shipping; will its airport remain as a major focal point in the global aviation network linking East Asia with the North American and European economic blocks; will the location of the associated transport infrastructure be able to accommodate the changed situation; and will the linked urban developments made with respect to Hong Kong's past settlement patterns and existing political boundaries be suitable? Above all, how will its Port and Airport Development Strategy (PADS) affect economic and political relations between Hong Kong and China? Will Hong Kong be able to maintain its competitive advantage into the twenty-first century, which will be dominated by 'time-based' competition (i.e., 'just-in-time delivery', minimal inventories and faster turnaround of capital)? Resolution of these issues will determine Hong Kong's future as a regional transport hub. Before considering PADS, this monograph reviews relevant aspects of Hong Kong's economy underpinning its transformation from an entrepot into a regional transport hub. With this background it addresses the key issues by distilling PADS into its separate components and examining each in turn: port expansion, airport relocation, land transport infrastructure, and implications for urban development. Initially, it explores each component's past developments and new proposals before evaluating criticisms in aspects of the strategy. Then it assesses the degree to which the recommendations complement or duplicate developments in the Pearl River Delta and southern China. After these analyses the monograph repacks PADS and discusses its intertwined economic and political aspects, with reference to the respective roles of the Hong Kong, Chinese and British governments. Finally, it draws conclusions about Hong Kong's likely future as a regional transport hub

Strength of weak ties in microfinance

This research makes a contribution to knowledge by testing Granovetter’s (1973) theory of the strength of weak ties in microfinance based on an empirical study in India. Specifically, it looks to test if the addition of weak bridging ties to the networks of microfinance clients who own businesses will improve their businesses and help to reduce their poverty. This research also investigates Burt’s theories on structural holes (1992), brokerage and closure(2005) and network spillover (2010) can assist with the building of weak bridging ties. Microfinance is the delivery of financial services to the poor which includes credit, savings, insurance and remittances. The original goal of microfinance is to do financially sustainable poverty reduction. The key issue for microfinance is that it has not achieved levels of poverty reduction envisioned when the modern microfinance started. One reason for this is that microfinance clients start businesses with low barriers to entry which makes them very susceptible to competition. Also, the poor tend to inhabit fragmented social networks with few ties outside it that would bring needed information on markets, finance, suppliers, customers and the competition that would help to improve their businesses. Network analysis provides, with theory of the strength of weak ties, an approach that will give poor people access to information need by them to improve their businesses. India is one of the largest microfinance markets in the world which also has a unique form of microfinance. In addition to individual lending and joint liability groups, India has self-help groups which are essentially microbanks owned and operated by its members. Sari sellers, who happen to be members of self- help groups, are good example of a low barrier to entry business. Using a variation of the method developed by Kahn and Antonucci (1980), sari sellers were asked to identify the people they were connected to for supplies, finance, market information and customers. These are placed on a target diagram indicating how close these are to the sari seller who is at the centre of the target. Lines connecting the alters who know each other are drawn. In addition, a network intervention was conducted in attempt to introduce weak bridging ties into the social networks of the sari sellers. A simple method of providing sari sellers in the treatment group a list of other sari sellers they could contact for help while those in the control group did not receive the list. Several interesting findings came out of this research. Analysis of the sari sellers’ ego networks shows that there is a reliance on strong ties which confirms Granovetter’s (1983) argument. The analysis of the ego networks also show the sari sellers do have access to structural holes but do not take advantage of these. When the ego networks are combined using their contacts with the microfinance institution’s staff, analysis shows that the resulting network has a parent-subsidiary structure which reflects the hierarchical nature of Indian society. Finally, the analysis also shows that this network is fragmentary and fragile. Weak bridging ties would make the full network less fragile and allow the sari sellers to take advantage of the structural holes they find. This is what the intervention is attempting to do. While the intervention did not go as planned, evidence was found to support the hypothesis that addition of weak bridging ties to the social networks of sari sellers improved their businesses. A group of 15 disparate sari sellers created weak bridging ties to take advantage of one of the sari seller’s contacts to buy saris in bulk. Another sari seller saw a significant increase in sales for Diwali 2011 because a new member of her social network created a weak bridging tie which introduced her to many new customers

Luke's soteriology: a dynamic event in motion

The purpose of this thesis is to probe the nature of Luke's soteriology by focusing on Luke’s geographical (spatial-temporal) perspective within which the narrative world of Luke-Acts moves. In this thesis, by presenting space-time as intertwined aspects of the same event or reality, I have proposed that we rethink Luke's space-time as a dynamic event in motion. Within this framework, I have proposed that Luke's notion of salvation should be understood not as a static system for containing motion or a fixed framework for defining action, but as a dynamic event in motion, becoming, and flowing, which creates a new salvific space-time (i.e. the kingdom of God) in-between, among, around, and beyond regions and persons. Thus, 1 have proposed that we think of salvation in terms of the nomadic movements of flows that unfold the multiple layers (multiplicity) of release from various fabrics of captivity and oppression - i.e., release from sins and various forms of physical-spiritual sicknesses, stigmas, and debts. Thus we should rethink salvation in the following ways. (1) Not in terms of a dichotomy between physical and spiritual, but as both physical spiritual: both conditions applying to the same saving event. (2) Not as hierarchical or singular, but as heterogeneous and multiple. (3) Not as static moments, but as something flowing, being-toward, and in motion, showing that salvation and its nomadic event of flows is pictured as being in a constant state of movement, signifying an endless qualitative change in type and kind. This means salvation is a nomadic event of release and deterritorialization from one sphere to another. It deterritorializes the fixed, binary, and hierarchical system of the Jerusalem temple, creates the heterogeneous and relational space of God, and establishes multiple access points to the dynamic network (the kingdom) of God

GVSU Press Releases, 2007

A compilation of press releases for the year 2007 submitted by University Communications (formerly News & Information Services) to news agencies concerning the people, places, and events related to Grand Valley State University

Advanced Individual Bankruptcy Chapters 7 & 13

Meeting proceedings of a seminar by the same name, held June 17-18, 2021

The Flood Hydrology of Urban Catchments in Greater London.

The thesis investigated four south London catchments which drain northwards to the River Thames over superficial deposits which overlie clay in the North and chalk to the South. The catchments are densely urbanised ranging from 32.2 to 80.8 percent and range in area from 43.5 to 176.0 Km2. After evaluating several deterministic sewer and flood routing models it was decided to analyse 96 storm events by the unit hydrograph method. Testing of alternative identification techniques using objective error functions indicated that matrix inversion of response runoff and effective rainfall calculated by the loss rate curve was the most consistently accurate. Analysis of the unit hydrographs indicated that those with high peak discharges and short times to peak were caused by short duration, high intensity storms on a dry catchment, whereas unit hydrographs with a small peak discharge and a long time to peak were caused by long duration, low intensity storms on a wet catchment. The unit hydrographs from the four catchments showed no significant change through time. The mean unit hydrographs of the four catchments were not related to the degree of urbanisation, but to the physical characteristics of the catchments. The unit hydrographs were analysed and split tested using four different models. A quasi-linear, straight line approximation of the unit hydrograph proved to be the most consistently accurate. A subsidiary analysis compared the performance of seventeen linear conceptual models but was not followed up. A sensitivity analysis was conducted on the thesis's findings and quantified the significant effect of rainfall separation and profile on peak discharge and spill volume. The effect of substituting a straight line approximation of the unit hydrograph was examined and found to have a minor effect on peak discharge estimates but a more significant effect on spill volume

Monastery of St. John the Prodromos in Jašunja

Брзи продори турских одреда и потом трајно поседање среди- шњих области Балкана крајем XIV века променили су поредак и живот у њима. Прилике под новом влашћу биле су различите и зависиле од значаја освојених крајева за даље ширење Османског царства. После упада у Македонију и Епир 1383. године, споразумно се предавао низ градова на важним саобраћајницама са развијеним при- вредним и духовним животом (Касторија, Охрид, Воден, Верија, Битољ и др.). Њихов демографски састав у прво време није претрпео знатније промене. Најстарији сачувани дефтери о пореским обавезама поданика у првој половини XV века наводе мали број представника турске власти у срединама у којима су хришћани наставили живот. Поједини од њих су се прихватали и одговорних дужности, због којих су и касније гене- рације њихових породица уживале одређене привилегије. У том смислу документи не одају ни видну исламизацију првих поколења која су до- живела промену власти.1 Ограничен је у већој мери био живот цркве и њених установа, што се осећало особито у оним градовима који су постали војна и управна сре- дишта. Застало је дизање нових храмова, јер су се по одредбама шери- јатског права богомоље других вероисповести могле само обнављати. У тим условима, припадници старог племства који су остали у својој средини спокој су пред крај живота налазили у старим светилиштима за којa су били везани и којa су у оквиру својих могућности помага- ли. О томе сведоче њихови портрети над гробовима у које су полага- ни, где су им, често и на основу опорука, одржавани помени, а ликови, забележени у живом сећању, говорили о изгледу и костимима угледних чланова старог друштва. Након пада српске Деспотовине (1459) и даљих османских похода преко Саве и Дунава, живот хришћана у јужним, раније покореним области- ма Балкана ослободио се непосредног притиска, што је на одређен на- чин омогућило и обнову уметничке делатности. Локално свештенство и верници, окупљени око својих светиња, наставили су да наручују иконе и зидним сликама прекривају слободне површине које су у осенченим просторима храмова измицале погледима власти. Знатније преуређива- ње унутрашњости се прикривало, особито у густо насељеним градским срединама у којима се, иначе, ни позиви на молитву нису могли оглаша- вати звонима. Нешто више слободе и мира верници су налазили у цр- квама и манастирима склоњеним од средишта и путева којима је струјао живот. У томе су у повољнијим условима биле сеоске заједнице верника, оку- пљене око свештеника, које су сабирале прилоге и скромним средстви- ма одржавале храмове, а када је било могуће и позивале мајсторе да их живопишу или насликају иконе које су недостајале. Својеврсне поруке, најчешће над улазима, у техници фреске, наводиле су имена дародаваца који су помагали молитвени живот и унутрашњост снабдевали богослу- жбеним предметима и књигама. Градови са стабилнијим изворима прихода од трговине и заната, а по- себно рударски центри доживљавали су, с друге стране, процват у којем је користи имало не само становништво него и свештенство. Богате ар- хиве приморских недостатка непосредних извора, лакше се у појединим крајевима може објаснити појава низа вредних споменика чије одлике одају високо гра- дитељско умеће. Њихови ктитори махом нису познати, али је јасно да су припадали имућним слојевима друштва чији су положај обезбеђивали добри и стабилни приходи. Њихове примере, још недовољно проучене, чине здања особеног карактера, чији су ктитори били везани за руднике богате племенитим металима у Новом Брду, Јањеву, Кратову и др. Њи- ховом кругу припадају и светиње у Јашуњи, скривене у шумовитом пре- делу на западним падинама Бабичке горе.As the 14th century came to an end, the rapid incursions by Turkish detachments and, subsequently, lasting Turkish control of the new regions in the Balkans, changed the order and life there. Circumstances under the new authorities were different and depended on the significance of the conquered areas for the further expansion of the Ottoman Empire. After the invasion of Macedonia and Epiros in 1383, a succession of cities with a developed economic and spiritual life on the main roads agreed to surrender (Kastoria, Ohrid, Vodena, Berroia, Bitola and others). At first, their demographic characteristics did not undergo any considerable changes. The earliest, preserved defteri (population registers) that record the taxation of subjects in the first half of the 15th century mention a small number of Turkish officials in the environments where the Christians resumed their lives. Some of them also accepted responsible positions, owing to which later generations of their families enjoyed certain privileges. In that sense, the documents do not even disclose the evident Islamisation of the first generations under the Turkish Ottoman rule. The life of the church and its institutions was largely limited, especially in those cities that became military and administrative centers. The building of new churches came to a halt because according to the Islamic law, the Christian churches could only be renovated. In such conditions, even the members of the old nobility who had remained in their lands, were unable to retire in their old age to the monasteries they had founded. They found peace in the old shrines, to which they were attached and gave as much assistance as they could afford. Testimony of this are their portraits above the graves where they were buried and where, often based on their will and testaments, commemorative rites were held, and their appearance, recorded as they were during their lifetime, illustrated the countenances and costumes of members of the aristocracy and of the citizenry. Following the collapse of the Serbian Despotate (in 1459), and the continued Ottoman campaigns across the Sava and Danube rivers, direct pressure lifted on the life of Christians in the southern, earlier conquered regions of the Balkans and to some extent made it possible for them to renew their artistic activities. The local priesthood and the faithful, assembled around their shrines, continued to order icons and paint frescoes on the empty wall surfaces of the churches which, in their shadowy spaces, escaped the caution of the authorities. Any more significant alterations to the church interiors were concealed, especially in densely populated cities where it was forbidden even to announce the call to prayer with the chiming of bells. The faithful had more freedom and peace in the churches and monasteries that were far away from the busy towns and main roads. In that sense, the village communities of the faithful lived in more suitable circumstances, assembled around the priests who collected alms and maintained the churches with modest contributions and, when it was possible, invited artists to decorate certain sections of the walls or paint missing icons. Specific messages, mostly above the entrances, in fresco technique, referred to the names of donors who had assisted in religious life and provided rural churches with the necessary liturgical items and books. On the other hand, cities with more stable income from trade and the crafts and especially the mining centers, experienced progress, benefitting not only the population but also the clergy. The rich archives of the coastal communities bear lively witness to the trade and mining activities in the country inland. These were encouraged by the enterprising citizens of Dubrovnik, Kotor, Venice, and other cities whose business network covered both the free Christian lands in the north and the territories under Ottoman rule from the end of the 14th century in the south. The plenty of documents informs us about trading conditions, quantity and variety of goods that were exchanged, historical circumstances, legal regulations and everyday life, and especially about the cities where Christian subjects were pillars of development in those domains in which Ottoman society had little experience. Due to the unimaginable possibilities offered in the use of ores rich in gold and silver in the newly conquered regions, business dealings were adjusted to local conditions and tradition, organized in a manner that was best suited to the economy, and this applied to a range of related professions and crafts, above all, to the mintage and art of goldsmiths. Accordingly, life in the mining centers unfolded in conditions prescribed by appropriate regulations that constituted a specific social and legal system. In that light, despite the lack of first-hand historical sources, it is easier to explain the appearance in some areas of a number of valuable monuments, the structural features of which reveal superb skill. In most cases, their ktetors are unknown but it is clear that they belonged to the wealthy layers of society whose position secured them good and stable incomes. Those monuments, which are still insufficiently researched, are of a special character. Their ktetors were linked with the mines that were rich in precious metals in Novo Brdo, Janjevo, Kratovo and others. This circle also comprises the shrines in Jašunja, hidden deep in the forest on the western slopes of Babička Gora (Babička Mount).Посебна издања / Српска академија наука и уметности ; књ. 694. Одељење историјских наука ; књ. 3