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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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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.
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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.
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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.
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