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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.
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<em>Gale</em> OneFile includes Macao Caught between the "Tropical China&q by Isabel Morais. Click to explore.
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Virgílio de Lemos (1929-2013), poeta de vanguarda, é um dos precursores da modernidade e experimentalismo como criador do “barroco estético” que ele próprio designou como a linguagem poética marcante nas letras moçambicanas no das décadas de 50 e 60
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The occurrence of endocrine disrupting chemicals (EDCs) is a major issue for marine and coastal environments in the proximity of urban areas. The occurrence of EDCs in the Pearl River Delta region is well documented but specific data related to Macao is unavailable. The levels of bisphenol-A (BPA), estrone (E1), 17α-estradiol (αE2), 17β-estradiol (E2), estriol (E3), and 17α-ethynylestradiol (EE2) were measured in sediment samples collected along the coastline of Macao. BPA was found in all 45 collected samples with lower BPA concentrations associated to the presence of mangrove trees. Biodegradation assays were performed to evaluate the capacity of the microbial communities of the surveyed ecosystems to degrade BPA and its analogue BPS. Using sediments collected at a WWTP discharge point as inoculum, at a concentration of 2 mg l−1 complete removal of BPA was observed within 6 days, whereas for the same concentration BPS removal was of 95% after 10 days, which is particularly interesting since this compound is considered recalcitrant to biodegradation and likely to accumulate in the environment. Supplementation with BPA improved the degradation of bisphenol-S (BPS). Aiming at the isolation of EDCs-degrading bacteria, enrichments were established with sediments supplied with BPA, BPS, E2 and EE2, which led to the isolation of a bacterial strain, identified as Rhodoccoccus sp. ED55, able to degrade the four compounds at different extents. The isolated strain represents a valuable candidate for bioremediation of contaminated soils and waters.
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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.
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The place of theology is under threat in the modern university. It is denied a place, except insofar as it is useful in the training of religious professionals or as a phenomenon in its own right, on the grounds that relate to an unscientific scientism that both makes metaphysical assumptions it itself does not recognise as scientific or denies its own epistemological commitments. This article argues that the notion of education in ‘liberal knowledge’ or ‘universal knowledge’, the idea at the heart of John Henry Newman’s The Idea of a University provides a sufficiently robust counter to these assaults on the place of theology proper in the modern university and that refusing such a place to it undermines the claim of universities to use the name at all. It is precisely the uselessness of theology that guarantees its place in the university committed to universal knowledge and universal enquiry.
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Complexity theory (CT) has had a meteoric rise in management literature and the social sciences. Its fledgling importation into school leadership and management raises several questions and concerns. This article takes one view of CT and argues that, though its key elements have much to offer school leadership and management, caution has to be exercised in accepting CT too readily, as it: (1) is unclear on its own novelty, nature and status; (2) can be regarded as disguised ideology in conflating description and prescription; (3) confuses explanation with prediction; (4) is relativist, undermining its own status; (5) contains problems in its advocacy of self-organization; (6) neglects the ethical and emotional dimensions of leadership and management; and (7) risks exonerating school leaders and managers from reasonable expectations of accountability and responsibility. The article concludes that there are questions to CT at the levels of theory, ontology, deontology and ethics, but that it offers useful challenges for school leadership and management.
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