This paper summarises the first 25 years of data on hydrological work carried out each summer on the Onyx River, Wright Valley, by summer teams of field hydrologists of the New Zealand Antarctic Research Programme. The assignment expanded from the single water-level recording weir site near Lake Vanda to a second site near the Wright Lower Glacier together with a number of tributary stream measurements that were installed as the programme progressed. This work was carried out together with Dry Valleys lake level and glacial measurements and is as of much historical as of scientific interest as it contains much inaugural Antarctic hydrology work.

Using texts selected from the C-Oral-Rom corpus, this study considers how linguistic and sociolinguistic variables affect liaison. In the majority of cases, liaison appears on monosyllabic function words. Individual lexemes differ greatly in rate of liaison. With regard to sociolinguistic variation, female speakers realize liaison consonants more often than male speakers, younger speakers realize it more often than older speakers, and liaison rates for speakers without university degree are higher than for speakers with university degree. Results are discussed in the light of models of prosodic structure and with respect to their implications for models of socio-linguistic variation.

Ce travail est consacré aux articles introduisant les SN dont la tête est un nom d’événement complexe (Grimshaw, 1990). On montre d’abord que l’article défini qui, selon Grimshaw, est obligatoire avec ce type de noms, est dû à l’emploi de la construction possessive (Kayne, 1994; Zribi-Hertz, 1998), qui a pour propriété de légitimer l’article défini dès la première mention du nom. Or, le français autorise également l’indéfini avec certains NEC (une ventilation des locaux). Nous montrons que l’emploi de l’indéfini indique le caractère comptable du NEC, et signale que l’événement décrit est présenté sous l’aspect perfectif.

Coming out of a church whose marks of identity include unity, holiness, and universality, it is ironic—and painful—that the “Catholic vote” has become a “metaphor” for polarization in United States culture and politics. As one reporter described the scene in the weeks before the 2004 presidential election:

Tensions have also manifested themselves in the variety of Catholic “voter's guides.” Some list a limited number of “non-negotiable” issues—particular actions that are identified in Catholic moral theology as “intrinsic evil” and suggest that candidates be evaluated according to their stand on these particular issues. For example, the Catholic Answers Voter's Guide for Serious Catholics, first distributed prior to the 2004 election, named “five non-negotiables”: abortion, euthanasia, embryonic stem-cell research, human cloning and homosexual marriage. As these moral principles “do not admit of exception or compromise,” the Guide reasoned that political consequences should be clear: “You should avoid to the greatest extent possible voting for candidates who endorse or promote intrinsically evil policies.”

In the interim between the 2004 and 2006 elections, a few organizations congealed to formulate competing guides. Others rallied around Faithful Citizenship, the United States Bishop's long-standing official commentary on the nexus between the principles of Catholic social teaching and political participation. Others directly challenged the Catholic Answers guide as a distortion of Catholic social teaching and argued that its partisan activities were a potential threat to the Roman Catholic Church's tax-exempt status.

The statutory prohibition against ritual slaughter, which does not stun the animal prior to slaughter, as required in most Western nations, poses a significant challenge for the international right to freedom of religion or belief in European nation-states. This prohibition is important not only in Europe, or because of the prohibition itself, but because it implicates the legal status of two minority religious communities in these nation-states, those of Judaism and Islam. Some animal rights advocates have objected to ritual slaughter without stunning because, in their view, it causes needless suffering by the animal, and they have been successful in getting their views enacted into law in a number of European countries. Indeed, some countries prohibit ritual slaughtering altogether, as we shall discuss below.

This paper argues that the right to freedom of religion or belief requires nation-states to respect the rights of religious minorities that engage in ritual slaughter, even if they recognize the importance of avoiding unnecessary suffering of animals. Following a review of the legal status of animals in rights discourse generally, we will show why the prohibition of ritual slaughter needlessly results in discrimination against religious minorities, and why it is important that nation-states attempting to reduce animal suffering more clearly specify realistic alternatives for avoiding such suffering that are compatible with current religious mandates about animal slaughter. We will also consider whether the alternative of importing kosher or halal meat in place of ritual slaughtering, proposed by some nation-states as a method of alleviating the harm to religious minorities, is an effective and fair alternative.

The idea of civil rights continues to arouse intense controversy. Despite the great advances in civil rights law during the past generation, American public life is still marked by severe disagreements over whether individuals and, especially, groups have rights to receive certain kinds of help from the state not only in the social and economic spheres but even in such matters as demarcation of voting districts and other political arrangements. The disagreements bear on the applications of certain basic principles of communal life and on the contents of the principles themselves.

In this paper I will explore four avenues. First, I shall briefly analyze some of the main elements in the concept of civil rights law in order to clarify why the law needs moral foundations, and how civil rights are related to the human rights that are the central concern of morality. Second, I shall show how the moral principle of human rights can itself be rationally justified. Third, I shall briefly develop certain applications of this moral principle to the economic problems that constitute some of the main areas of controversy in civil rights law. Fourth, I shall indicate how the moral principle of human rights bears on certain residual controversies about the applications of civil rights law to the problems of affirmative action and preferential treatment.