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From 1950 onwards, under the apartheid regime's Group Areas Act, hundreds of thousands of people were forced to leave their homes across South Africa's cities. While the removals from some areas, notably District Six in Cape Town, are well documented and memorialised, many others have largely been erased from public memory. In a context of burgeoning research into issues of spatial justice in Southern cities, this paper puts forward the argument that the concepts and practice of memory and memorialising in urban spaces deserve more attention. Specifically, we suggest that the relationships between space and memory, shaped by collective, public acts of remembering and forgetting, can expand our understanding of what constitutes spatial justice in our cities. Reflecting on a research project conducted in Lower Claremont, a racially mixed, middle‐class suburb in Cape Town that was declared White in 1969 and subsequently dubbed Harfield Village, we explore some of the ways in which remembering and forgetting take place on the urban scale, and their implications for imagining just cities. We ask, too, what possibilities exist for active remembering in this place and in similarly ordinary city spaces. Analysing oral histories from former residents and interviews with current occupants of the neighbourhood, we open up some of the complications in surfacing forgotten stories and creating landscapes of memory. In the final section of the paper we reflect on an art installation that formed part of the research project, and suggest some possibilities for active memory work in our urban spaces. [ABSTRACT FROM AUTHOR]

In South Africa, young men are generally considered to generate many of the risks associated with informal settlement life, yet their own vulnerability in these environments is seldom considered. Seeking insights into male susceptibility in these impoverished urban spaces is methodologically challenging. How does one encourage poor marginalised young men to speak with candour about their insecurities and challenges? The research methods used, while facilitating openness, should also build their confidence as they reflect on the challenges of everyday life. This paper describes the methodological journey undertaken in a study of young Black men living in informal settlements in Cape Town, South Africa, revealing how they perceive their vulnerability in these environments. It demonstrates how a suite of methods gradually developed through trial and error, with the young men themselves assisting in the adaptation of tools, ranging from interviews using adapted participatory methods to non‐prescriptive diary‐writing. Together they delivered deep and penetrating insights into the lives of the young men, and the nature of their vulnerability. [ABSTRACT FROM AUTHOR]

With the adoption of the Sustainable Development Goals (SDGs) by the United Nations in 2015, aspirations towards creating more inclusive and sustainable cities became global standards of urban development. This presents an almighty challenge for policymakers and urban planners, particularly in the rapidly developing cities of the global South, which have historically been known to possess higher levels of segregation and inequality. This article focuses on an analysis of patterns of accessibility, created through different systems of transport, in relation to potential opportunities they may provide for interaction between different social and racial urban population groups, using Cape Town in South Africa, as the primary case study. It examines the relationship between specific social and spatial variables and the geographic positioning of stops and stations of the public Railway, MyCiti Bus Rapid Transit systems and the paratransit, privately-owned Minibus Taxi system. A relational approach was required in order to address both the physical and social aspects of this paper, thus drawing on the discursive and analytical techniques offered by space syntax. The Minibus Taxi system, born out of the informal sector in South Africa, has widely been stigmatised as "chaotic" and "haphazard", however the empirical evidence shown by this analysis of accessibility, suggests that it possesses an inner spatial and social logic. [ABSTRACT FROM AUTHOR]

The forms of protest and the related tactics that structure them are often linked to a deliberate logic of disruption and contestation. From pickets aiming to impede foot traffic in public spaces, to more "spectacular" forms of protest such as setting public property alight, these decisions are often far from the spontaneous acts of "violence" that they are depicted as by various news agencies and similarly aligned public officials. Using the example of a social movement based in Cape Town, South Africa, named Reclaim the City, this article thinks through different forms of protest, and how they are leveraged and perceived by a range of actors. By framing this discussion through James Scott's (1998) work on legibility, this paper argues that social movements and similarly composed groups strategically navigate the process of being made legible by the state at different points for various reasons. [ABSTRACT FROM AUTHOR]

• Just transitions ideas developed for climate and energy, but less for biodiversity. • Evaluation of just transitions in biodiversity for 3 cities globally. • Just transitions for urban biodiversity encompass wellbeing as well as livelihoods. • Just transitions emphasises processes, and winners and losers in urban biodiversity. • Embedding biodiversity in urban just transitions emphasises necessity of ecosystems. Just transitions – responses to environmental change that minimise negative impacts on the most affected people and places, while ensuring nobody is left behind – are gaining scholarly and policy significance in areas beyond their original focus on carbon-intensive jobs and sectors. Yet attention to what a just transition means for biodiversity, as another aspect of the global environmental crisis, remains limited. Given the critical role that biodiversity plays in supporting livelihoods and wellbeing, this is a notable gap. This paper assesses what a just transition means for biodiversity, focusing on urban environments as the spaces in which many people encounter biodiversity globally. We undertake interview research across three case study cities representing different geopolitical and environmental contexts: Bristol (UK); Yubari (Japan); and Cape Town (South Africa) and ask two questions: what does biodiversity tell us about the concept of just transitions in the lived environment; and what are the consequences of considering just transitions in the context of biodiversity in the lived urban environment? Based on our findings, we set out six principles for a just transition in relation to urban biodiversity, as areas for further empirical enquiry: a shared sense of what a just transition and biodiversity mean in the local context; diverse social and ecological knowledge systems informing decision-making; integration and cohesion across policies; inclusive, meaningful and early engagement; supporting communities during and after implementation; and measures for assessing the effectiveness of outcomes from an ecological and a social perspective. [ABSTRACT FROM AUTHOR]

This paper examines the impact of educational mobilities on the lives of university students from an urban working-class township in South Africa. In highly unequal urban contexts, these mobilities provide access to valuable material resources and engender subjective transformations that facilitate access to higher education spaces. Based on fieldwork with students from Khayelitsha, a black urban township in Cape Town, it argues that these mobilities are shaped histories of racial segregation, demands of globalizing labour markets, and students' personal readings of changing urban environments. Drawing on the concept of mobility capital, the paper suggests that even as these movements enable access to educational opportunities, they do not automatically generate the forms of capital required for social mobility. While students used mobilities to access higher education, they struggled to develop the social networks, embodied dispositions, language skills and cultural competencies that would provide social advantage. Rather, their experiences on campus reveal how mobility capital is structured by material and symbolic inequalities, which are frequently alienating and exclusionary. Finally, the paper emphasizes the importance of everyday movements and attachments between home and university spaces to the formation of student identities. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to investigates the contribution of the informal sector towards secure livelihoods. Using a case study design, the study focusses on Mandela park, situated in Khayelitsha Township, Cape Town, in the Western Cape province of South Africa. Khayelitsha is predominantly an old township established by the apartheid government using unjust segregation laws to foster spatial planning that isolated people of colour in areas with insufficient infrastructure and informal economic activities. Therefore, informal trading became a survival strategy in Khayelitsha, attracting an increasing number of informal traders in public spaces within the township in pursuit of livelihoods. Informal activities are generally conducted to generate income and secure sustainable livelihoods. Design/methodology/approach: This study uses a qualitative research design, incorporating structured interviews instrumental in data collection and in-depth thematic analysis. Findings: The study findings reveal that the informal sector positively contributes to the sustainable livelihoods of those involved in the informal sector and the relatives of those through income generation, family support, wealth creation, source of employment, business incubation and innovation and creativity. Originality/value: The study concludes that given the increasing unemployment rate in South Africa, caused by the stagnant economic growth rate, policymakers should rethink their policies on the informal economy, acknowledge the sector's relevance and support the sector. [ABSTRACT FROM AUTHOR]

The study critically evaluates the sustainability of informal settlements in terms of smart growth principles. There is an irony that informal settlements have more of the ideal attributes of smart development, including mixed-use development, high densities, compact affordable housing, modal accessibility, and dense local employment opportunities, than sprawling, low-density single-use developments in surrounding formal developments. Yet, despite their smart characteristics, these informalised settlements are not regarded as ideal spaces to live in due to their informal nature and thus are regarded as unsustainable modes of living. This study critically investigates these assumptions, analysing how informal mixed-use spaces are produced, organised, and regulated organised outside formal planning in a customary land use management system in Cape Town, South Africa, and whether this mode of urbanism is smart, i.e., sustainable. The research results indicate that customary self-regulation of informal settlements creates very liveable, polymorphic spaces in the marginalised townships despite the severe lack of resources. Its smart characteristics are not for aesthetic reasons but to make space functional and personal for the residents. However, the unregulated nature of this new mode of urbanism also limits the accumulation of wealth within the township, and it creates dangerous and unhealthy living conditions for residents in terms of litter, noise, flooding, fire risks, environmental degradation, and anti-social behaviour, especially in public areas not adequately regulated by customary regulatory bodies. [ABSTRACT FROM AUTHOR]

For marginalised people living in Cape Town, South Africa, rapper Tupac Shakur represents a globalised oppositional repertoire that people draw on for strength and esteem. The study focused on 22 purposefully sampled interviews from township communities throughout Cape Town, which were conducted within a broader multi-year research project that focused on street culture and gangs in the city. Perhaps the most obvious narrative emerging from the research was that of male gang members connecting to the defiant masculine aggression often projected through Tupac's music. But research also found that gang girls can also draw on the oppositional power he embodies as a street soldier, leveraging it in order to push back against their physical and material insecurity through performances of street culture. There are also ways that Tupac, as the globalised ghetto prophet, serves as a cultural resource for those trying to resist the streets and participation in gangs. The continued resonance of his legacy and image among township residents in Cape Town hints at the links they find in common with disenfranchised groups in American ghettos, and the myriad of similarly segregated urban spaces around the world. Many such groups pursue common cultural strategies to counter their shared experiences with disenfranchisement and disempowerment. [ABSTRACT FROM AUTHOR]

Reimagining neglected urban space offers the potential for social cohesion, integration, and connectivity. The intimate, interstitial or fractional spaces of a city represent a key component of social infrastructure in a neighbourhood. The smallest of interventions in urban space adds value and complexity to urban life. However, fractional, yet deeply transformative, urban space is often unrecognised and undocumented. Transformative practice seeks to accommodate, anticipate and represent inclusive public life but requires discovering new content and definitions on public space to decode emerging processes of incremental place-making in an African context. The narrative focuses on a network of place-making intervention projects as part of an urban upgrading programme in Lotus Park informal settlement, located in Gugulethu, Cape Town. A set of tracings, integrated with theoretical frames, reveal the impact of upgraded urban space through firstly, emerging centres and the (re)making of place on the periphery; secondly, disrupting edges and the co-production process involved in the negotiation of space; and lastly, crafting shadows and interpreting traces of micro-interventions. The purpose is to explore urban space as continually adapting to the intrusions in the city grid to translate (1) innovative modes of spatial production; (2) dynamic forms of local agency; (3) marginal ways of operating; and (4) interconnected and multi-scalar urban processes of everyday place-making. The practice of co-producing and (re)making urban space in Gugulethu uncovers alternate mechanisms for governance, partnerships and operations. [ABSTRACT FROM AUTHOR]

This ethnography explores the aesthetic dimension of religion and the sensational ways in which it contributes to shaping ordinary ethics on Long Street in Cape Town, South Africa. In the context of everyday social life on Long Street, homeless peoples' claim of an ethical character is denied recognition. Long Street is a public space of conviviality and differences, a hybrid social reality marked with growing urbanization, globalization, and neoliberalism, and overseen by a continuous presence of security units. It is a street saturated with ever‐increasing social problems resulting from a revival of class differences. Ordinary ethics on Long Street is complex, unpredictable, dynamic, and vulnerable, and stands the risk of potential breakdown. Against this backdrop, this ethnography recounts the ways in which aesthetic formations of religion stimulate technologies of imaginations that offer homeless people sensory experiences of refuge, recognition, being, and belonging amidst social exclusion and a harsh lived experience. Aesthetics of religion are ethics made visible in public life. [ABSTRACT FROM AUTHOR]