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Looks at changes to value added tax during the 12‐month period up to 1 March 1995 and investigates five specific categories within this framework, particularly with reference to the Customs and Excise involvement.

Reviews the positive role of the state in promoting women’s employment since the founding of Communist China in 1949. Identifies patterns of gender inequality which exist throughout the process of employment such as recruitment and retirement. Against this backcloth, analyses major reasons for the occurrence of this gender discrimination, which range from inadequate social security for childbearing and ineffective legislative monitoring mechanisms to gender bias in the employment legislation itself. Concludes that recent radical economic and social reforms in China have disrupted the context within which a level of equal opportunity has been achieved in the past few decades and demands a new legal framework under which greater equality between men and women in employment can be achieved.

Indian Summer conditions prevailed in the pleasant Thames‐side setting as some 100 delegates convened at the Runnymede Hotel, Egham, on 20–21 September for the 1989 PCIF Conference. An advance glance at the programme suggested an interesting two days' activities. In reality, expectations were, if anything, surpassed and the general consensus was that the event provided an excellent variety of useful presentations, mainly on non‐technical themes. Incorporating business issues, training, exporting, the COSHH regulations, etc., it addressed relevant areas often underemphasised or ignored in the conference agenda. Interaction between delegates and speakers reached an all‐time high, with much constructive debate ensuing, and the inclusion of a number of panel sessions proved popular and successful. Let us hope that the organisers use the same recipe for the 1990 Conference.

“Being connected” is one of the key terms of Franciscan Spirituality. St. Francis decided not to become a hermit (although it always was a great temptation for him), but he lived within the world with the people, especially with the poor. He felt a deep connection with everything and everybody on earth. Nature for him was mother, sister, and brother. Therefore, he had to help creation and creatures, whether an animal, a tree, or a leper. Expressions of this deep connection are his demands and the Franciscan characteristics of (evangelical) poverty, being a minor friar in the brotherhood. Peace and the responsibility for creation or ecology for peace are essentials of this connectedness. Francis wanted to live in peace with everybody and tried to create peace wherever it was possible and necessary. St. Bonaventure laid emphasis especially on this aspect of the Franciscan way of life. For today that has consequences: a radical shift, a conversion toward life and peace-making, toward the poor, and the helplessness of creation. Being connected in this way also has consequences for a re-thinking of the common models of economy.