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The study builts on Bateman and Schmidt’s (2011) and Tseng’s (2009) research on film as a form of “cinematographic document,” and continues their efforts to construct a semiotic mode of film. The author recognizes the complexity of undertaking research in the domain of semiotic discourse. This study argues that as film analysis is about ways of seeing and synthesizing different cinematic styles, strategies; learnt cinematic conventions and reflective viewing is imperative. The interaction of robust multimodal resources, well-defined analytic units, based on dependable models, and conducted through a discursive process should align to produce fruitful filmic discourse. The study premised on the assumption that film is more than a “self-enclosed signification system” but a crucial “cultural practice” that “reflect and inflect culture.” Taken together, this view underscores the importance and interactivity of cinema, culture and society. To this end, the study contributes to filmic meaning making, the New Hong Kong Cinema, and finally, the present study invariably serves as a form of “social document” or “cultural artifacts” in its exploration of Hong Kong ever changing identity, culture and moods.
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Religion and migration are both phenomena that have endured perennially in the experience of humanity. However, studies on the relationship of these two subjects are not as prevalent compared to how widespread international migration has become especially among people coming from religious societies. This work contributes to the knowledge base on the significance of religion within the context of international migration by looking at how religious faith and practice evolve as a result of the experience of migration. Interviews about the migration narratives of Filipino Catholics working in Macau were conducted. These were supported by data collected through the use of survey questionnaires that look into changes in religious practices of respondents as well as their attitudes towards faith and belief. The study has found that there is constancy in the religious faith and practice of Filipino Catholics even amidst external changes to the physical and social environment brought about by moving to a predominantly secular society. Through recourse to anthropological analysis, this immutability of faith is attributable to the unique ethnographic feature of Filipinos’ high regard for the centrality and importance of interiority in their life. Keywords: migration, immigrant religion, faith, Filipino religiosity
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The purpose of this research is to analyse the nexus between foreign aid and poverty reduction. In this research, aid provided by traditional and (re)emerging donors, China and France, was compared to understand their strategies toward poverty reduction and the impact of their aid in improving the conditions of their beneficiaries. Guinea, a Least Developed Country, was used as unit of comparison and assessment. Qualitative research methodology was used to collect data about the two aid donors, China and France. Among other research tools used, there are documents’ analysis (official documents from donors and recipients, declarations, scholarly works, media articles, etc.), interviews with various stakeholders, site visits and observation. As for main findings, this research found similarities and differences between China and France’s aid strategies in general and in Guinea in particular. There are similarities in the ways they integrate poverty reduction into their aid policies, motives and partly in their geographical and sectoral allocation systems. In terms of differences, they use different instruments and conditions to deliver their aid for poverty reduction. Regarding the impact of their aid, both donors have to some extent contributed to improving the access of the poor population in Guinea to basic services such as education, health, water and sanitation, etc. Finally, contrary to those who have denied the importance of foreign aid as a financial tool to reduce poverty, this research posits that aid is still a relevant tool to address poverty. However, more work needs to be done at donor, recipient and direct beneficiaries’ levels to ensure its effectiveness. On the other hand, it posits that the divide between traditional and (re)-emerging donors is becoming blurred as their strategies to address poverty are becoming increasingly alike
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