Determining finite strain: how far have we progressed?

One of the main aims in the field of structural geology is the identification and quantification of deformation or strain. This pursuit has occupied geologists since the 1800s, but has evolved dramatically since those early studies. The quantification of strain in sedimentary lithologies was initially restricted to lithologies of known initial shape, such as fossils or reduction spots. In 1967, Ramsay presented a series of methods and calculations, which allowed populations of clasts to be used as strain markers. These methods acted as a foundation for modern strain analysis, and have influenced thousands of studies. This review highlights the significance of Ramsay's contribution to modern strain analysis. We outline the advances in the field over the 50 years since publication of Folding and Fracturing of Rocks, review the existing limitations of strain analysis methods and look to future developments.

‘Doing the North-South splits: Post-modern Strain on a Pre-modern Institution’

‘The controversy in the Anglican Church around homosexuality within the priesthood is considered in terms of the kind of world-view held by an important faction of those in opposition. An example of research into the world-view of Charismatic Christians running an Anglican outreach project in the UK is taken to gain insight into the world-wide Evangelical Charismatic resurgence. Parallels are drawn with the position taken by the Southern hemisphere Anglicans and it is argued that this opposition is unlikely to be yielding to the secularising influences of pluralistic industrialised societies. Robertson (1985) proposes that religious forms in differentiated societies, such as Charismatic Evangelicalism, draw strength from global integration. It is argued that this thesis is relevant to understanding the nature of divisions within Anglicanism as these world-wide factions cut across and divide a broad church. That the world contains varying conditions of secularisation and counter-secularisation (Berger, 1999) places additional and intolerable strain on a world-wide communion that tries to embrace a plurality.’