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Vehicles solely powered by electricity are a major technological innovation that combines individual transportation needs and environmental sustainability, yet their market penetration is low. Research has traditionally indicated factors such as the vehicle’s purchasing price, driving range, and charging time as the main barriers to adoption. However, the decision to adopt a technology also depends on what the technology represents to the user; therefore, other factors may be important to explain individuals’ behavior. This study is a quantitative and cross-sectional look at the behavioral intention to adopt battery electric vehicles (BEVs) technology in the context of Macau. The research builds on the unified theory of acceptance and use of technology 2 (UTAUT 2) (Venkatesh et. al., 2012) to explain the characteristics of the local consumers. Besides the addition of image and environmental concern to the theoretical model, the study also put forward and evaluate the construct of technology show-off, an original measure of the visible and experiential characteristics of a technology. A sample of 236 Macau residents was analyzed by structural equation modeling (SEM). The analysis of the data supported the explanatory and predictive power of our model and helped to describe the idiosyncrasies of local residents. The results provide insights related to individual technology acceptance that could be useful in designing more accurate strategies and fostering the uptake of BEVs in Macau or markets that share similarities

This commentary reviews recent research in terms of tourist’s mobilities in terms practices of walking, cycling and driving. It concludes by reflecting on the contemporary lock down of travel in terms of the global pandemic and its consequences for waiting, stillness and immobility – particularly in terms of flying.

Hydrology modeling became a relevant topic for the Cidade da Praia, Cabo Verde, Africa, due to negative impact risk to local population and its assets. The modeling via Geographical Information Systems (GIS) can help the decision-making process of space occupation and characterization for this type of risk. Under the municipalities of Praia, the phenomenon of flash flood is common, causing soil erosion and landslide. This constitutes a risk for the local habitat, particularly in districts with a lack of strong human infrastructures. To simulate, analyze and generate risk maps using GIS to help this county governance authorities for decision-making, thus, becomes the main aim of this article.

The author emphasizes the crucial relevance of religious liberty and freedom of expression for a harmonious and peaceful development of modern societies. He follows the prophetic Declaration of Religious Freedom of Second Vatican Council (1965) with its constitutional limitation of governmental powers in matters of religion. The high value of religious freedom is judged as bulwark of all human rights and true capstone of sound human and societal developments, which have to be guarded against any form of infringements. In this regard, a reasonable education in religious freedom and liberty is indispensable for young people of the twenty-first century. Education in religious freedom in the context of moral and religious formation is based on the dignity of every human person and promotes a deeper mutual and cultural understanding by respecting the conscience of every human person. It thus carries the potential to diminish conflicts and clashes in a sustainable way. Educational reforms in countries have to include the high value of religious liberty and freedom as a main element and condition for human dignity and a peaceful global development.

In 2000, the China-Africa relationship was further strengthened with the establishment of the Forum on China-Africa Cooperation (FOCAC). The FOCAC offers a platform for consultation and cooperation mechanisms aimed at deepening diplomatic, security, trade and investment relations between China and African countries. Later came the Belt and Road Initiative (BRI) in 2013, an international trade network initiated by China that connects the three continents of Asia, Europe and Africa. The BRI focuses on the following key areas: cultural exchange; policy coordination; facilities connectivity; trade and investment; and financial integration. The BRI shares development objectives similar to those of the United Nations’ Sustainable Development Goals (SDGs). In fact, the BRI implements part of the SDGs and provides a practical mechanism to strengthen the Sino-Africa relationship, which Africa can leverage to meet its Sustainable Goals. Africa is linked through the “Road” of the BRI plan and has received infrastructural projects funded by China to facilitate trade and integration of the national economies along the trading route. Through the establishment of Economic and Trade Zones which attracts investments from Chinese companies, and building infrastructures such as sea ports and railways, China through the BRI framework is helping Africa meet UN SGD Goal 9 concerning industry, innovation and infrastructure. A practical effect is that the BRI is helping African countries overcome the infrastructure gap, create jobs, acquire skills and promote integration between countries.

Recent scholarly studies and media coverage have primarily focused on China’s increasing presence and sometimes asymmetrical engagement with Africa in tandem with the new trend of Chinese migration to that continent. Yet, the inverse flux of Africans to China and the emergence of African communities in Southern China over the last decades is influencing some areas of the Pearl River Delta Region, and changing the fabric of cities like Guangzhou, Macau and Hong Kong, in a way without precedent. There are representations or exotic descriptions from some mass circulation magazines and newspapers on the infamous Chungking Mansions in Hong Kong or the so-called “Chocolate-city,”an area centered aroundHongqiao, the village-district and Canaan market in the city of Guangzhou, with its arcades and strip malls filled with ethnic businesses and transnational migrants. In Macau, significant concentrations of African population of different origins are also seen in the “Papa pun” commercial center or in downtown areas. Despite many studies devoted to the “ethnoburbs” in other latitudes, only very recently, these entrepreneurial African communities in Mainland China are starting to become worthy of serious scholarly attention. Yet,there is total absence of studies dealing with the presence of more and more African students and the cultural manifestations of African communities well portrayed in the new African cinema, in music produced by Afro-Chinese bands or even singers.Besides a continuing inward flow of transient Africans who come to China for business on a regular basis, a significant number of settler African traders, particularly Nigerians, have already married local Chinese women, set up families, autonomously run their businesses without recourse to Chinese intermediaries, and established a web of informal and formal committees representing their home nations and states, to solve disputes while maintaining personal and business links with Africa. Besides, those emigrant ‘bushfallers’ who are coming to China solely for business purposes, a new form of “silent” migration of Nigerians comprising students from different backgrounds is enrolling in higher education institutions in the Macau Special Administrative Region of China. These students are coming to pursue their studies or to seek a job to pay their student fees at the margin of the PRC scholarship and stipendprograms for visiting African students that were popular in China in the 1960s and mid-1970s as part of CCP’s foreign policy for Third World aiming friendly relations with Africa. Today, these “transnational” Nigerian students are in their own way affirming their identity and difference, in southern China, in particularly in Macau SAR, thanks to their network of multiple interrelations across nation-states from Africa to Asia and to a combination of perseverance, zeal, and gentleness without subservience. Although they have not been targets for the hostility and even violence like the Shanghai incident of July 1979 or the Nanjing protests in December 1988 at Hehai University targeting African students, today these Nigerian students are facing more subtle forms of ethnocentrism and legal discrimination from immigration laws to daily practices, which always try to associate their citizenship to problematic or easy stereotypes of scam or colour. Yet, at the same time, everything seems to indicate that these newcomers are quick adapting and finding new forms of negotiating their social integration in the Chinese local society which in turn is offering more opportunities.This paper is part of a more ambitious project which aims to assess the new forms of migration from Africa to China and from China to Africa as well as their impact and contribution of globalization. First, this paper considers why and how Macau has evolved from a Portuguese outpost where slavery was a an institutionalized commodity to special administrative region of China where a new urban African community, mostly composed by Nigerian students, is in formation due to opportunities and rapid changes occurring in the region in the first years of the twenty-first century, by comparing the new to old African communities of students and business people/migrant workers from former Portuguese colonies (Angola, Cape Verde, São Tomé and Príncipe, Guinea-Bissau, and Mozambique).Finally, borrowing the title from a sequel movie with the same title of the promising New African cinema, the paper focus on the “China Wahala”or the troubles of these Nigerian students through their tales of their experiences of racism(s) and their negotiations and responses which radically contradicts not only the slogans of cultural diversity propagated by the official discourse and tourist channels as these Nigerians are confronted daily with often dramatic situations ranging from indifference and ostracism to exclusion.

For sustainability researchers and global policy makers it is lucid clear that a radical turnaround of modern societies is needed to approach sustainable development paths. Pope Francis takes his stand on a basic paradigm shift in his Encyclical Letter Laudato Si’: Care for our Common Home (2015). He calls for a radical shift of mindsets and ecological and cultural conversion which are needed for sustainability and a life in dignity for all. The author compares aspects from sustainability research and Laudato Si’ and shows how science and Francis spiritual-theological take converge. Both call for the need of new mindsets and spiritual resources to nourish just life-styles and sustainable societies.