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The on-board identification of ore minerals during a cruise is often postponed until long after the cruise is over. During the M127 cruise, 21 cores with deep-seafloor sediments were recovered in the Trans-Atlantic Geotraverse (TAG) field along the Mid Atlantic Ridge (MAR). Sediments were analyzed on-board for physicochemical properties such as lightness (L*), pH and Eh. Selected samples were studied for mineral composition by X-ray powder diffraction (XRD). Based on XRD data, sediment samples were separated into high-, low- and non-carbonated. Removal of carbonates is a common technique in mineralogical studies in which HCl is used as the extraction agent. In the present study, sequential extraction was performed with sodium acetate buffer (pH 5.0) to remove carbonates. The ratio between the highest calcite XRD reflection in the original samples (Iorig) vs its XRD-reflection in samples after their treatment with the buffer (Itreat) was used as a quantitative parameter of calcite removal, as well as to identify minor minerals in carbonated samples (when Iorig/Itreat > 24). It was found that the lightness parameter (L*) showed a positive correlation with calcite XRD reflection in selected TAG samples, and this could be applied to the preliminary on-board determination of extraction steps with acetate buffer (pH 5.0) in carbonated sediment samples. The most abundant minerals detected in carbonated samples were quartz and Al- and Fe-rich clays. Other silicates were also detected (e.g., calcic plagioclase, montmorillonite, nontronite). In non-carbonated samples, Fe oxides and hydroxides (goethite and hematite, respectively) were detected. Pyrite was the dominant hydrothermal mineral and Cu sulfides (chalcopyrite, covellite) and hydrothermal Mn oxides (birnessite and todorokite) were mineral phases identified in few samples, whereas paratacamite was detected in the top 20 cm of the core. The present study demonstrates that portable XRD analysis makes it possible to characterize mineralogy at cored sites, in particular in both low- and high-carbonated samples, before the end of most cruises, thus enabling the quick modification of exploration strategies in light of new information as it becomes available in near-real time.

Abstract Much controversy has occurred in the past few decades regarding the nature of the sources, the petrogenetic processes, and the tectonic regime(s) of the Jurassic magmatism within the Southeast China magmatic belt. This study aims to contribute to the discussion with mineral chemistry, and whole-rock element and Sr-Nd-Hf-Pb isotopic geochemical data from granitic rocks and microgranular mafic enclaves from Macao, where two discrete groups of I-type biotite granites have been identified (referred to as Macao Group I [MGI] and Macao Group II [MGII]). It is proposed that the granitic magmas were generated by partial melting of infracrustal medium- to high-K, basaltic Paleoproterozoic to Mesoproterozoic protoliths (Nd depleted mantle model age [TDM2] = 1.7–1.6 Ga and Hf TDM2 = 1.8–1.6 Ga), triggered by underplating of hot mantle-derived magmas in an extensional setting related to the foundering of a previously flat slab (paleo–Pacific plate) beneath the SE China continent. The main differences between the two groups of Macao granites are attributed to assimilation and fractional crystallization processes, during which upper-crustal Paleozoic metasediments were variably assimilated by MGI magmas. This is evidenced by an increase in initial 87Sr/86Sr ratios with degree of evolution, presence of metasedimentary enclaves, and high percentage of zircon xenocrysts with Paleozoic ages. In addition, other processes like late-stage fluid/melt interaction and magma mixing also left some imprints on granite compositions (rare earth element tetrad effect plus non–charge-and-radius-controlled behavior of trace elements and decoupling between different isotope systems, respectively). The distribution of isotopically distinct granites in SE China reflects the nature of the two Cathaysia crustal blocks juxtaposed along the Zhenghe-Dapu fault.

When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other than a few liturgical events and hierarchical presence at civic ceremonies, the Church was all but invisible. As the Diocese of Macao plans for its 450th anniversary, some of the former richness has begun to return. This paper outlines the long ebb tide and now-nascent flow of the tide of Catholic public piety in Macao over this period by reference to the Catholic religious processions of the City and seeks to offer tentative explanations grounded in the theological, ecclesial, political and cultural winds that have blown across the Pearl River Delta since the end of the Second World War.

This study will discuss the following Old Testament texts: Gen 32:23-32; Jon 1:17; Tob 6:1-9; and Exod 4:24-26 and will argue that these are about the initiation of a person to do a divine mission. Some parallels from Asia—Epic Gilgamesh, texts from Tibetan Buddhism, Hinduism, and the Philippine epic, Biag ni Lam-ang will also be taken into consideration to shed light on them. It will also present their interpretation as typoi of the sacraments of initiations found in early Christian literature and art.

From a reason-faith perspective, I reflect on “Vatican II: Gaudium et Spes Fifty Years Later.” In the introduction, I speak briefly on the Second Vatican Council, and on its Pastoral Constitution Gaudium et Spes (“Joy and Hope”) and its ethical and social teachings.

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.