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This comparative research project looks at the co-operation between state and social organizations (SOs) in China and Germany. It focusses on social service delivery in the area of integration of migrating populations with special attention to the fields of education, employment, vulnerable groups and social assistance (incl. legal aid) as a crosscutting issue to all of the fields. Within this subject area, the project wants to identify different models of state-SO co-operation and analyze which models are successful and why and where this co-operation is problematic. It aims to capture the different models of co-operation in Germany and China, to analyze and compare the underlying structures and to show potentialities for development.

1) Introduction to letter and transcript 2) Letter Part 1 3) Anthony Hope Hawkins Letter Part 2 4) Anthony Hope Hawkins Letter Transcript Part 1 5) Anthony Hope Hawkins Letter Transcript Part 2 6) Anthony Hope Hawkins Letter Transcript Part 3

I investigate the creation, development, contributions and limits of Project Hope, a huge government-endorsed education project seeking non-governmental contributions to overcome educational inadequacy in poverty-stricken rural communities in transitional China. By reexamining the composition of sponsored students, the locations of Hope Primary Schools and non-educational orientations for building and expanding schools, I argue that Project Hope and its Hope School system have not contributed to educational access, equality, equity, efficiency and quality as it should have. Poverty-reduction-oriented curriculum requirements in Hope Primary Schools are theoretically misleading and realistically problematic.

Most journals and newspapers today often make reference to an ecological crisis. Human negligence, too much waste or better far too much production for what humans need, have proved that we have disrespected our universe beyond control and somehow we have to pay the consequences for it now. Looking for our conversion to improve this 'relationship' with the habitat could give hope and life to something that is dying and suffering. An Ecology Of Hope could be useful today to overcome the present state of ecological awareness that often encounters an ultimate sense of meaninglessness. A lack of vision can give rise to a mood of cosmic loneliness especially when it is embedded in an inability to see beyond the horizons of the present. An ecological awareness with a more hopeful vision does not allow the past and the present to determine the future, but wants to present a final escape that could be beneficial to humanity and to the cosmos. To be able to come out of a spiral of hopelessness, an act if imagination is needed; to foresee possible futures amidst all despair and thus a complete change of mentality towards creation by individuals, politicians, businessmen and agricultural industry is needed. ; N/A

It was 1994 when aristocrat Runa Khan and her soon-to-be husband Yves Marre sailed a decommissioned oil barge from the waters off France to her home country of Bangladesh. They had intended to propose to charitable organisations of a revolutionary plan they had: to turn the shipping vessel into a mobile medical station. The ship would bring medical help to the unreachable islands, or chars, that make up much of Bangladesh. It was a brilliant plan, and would have solved the problem of reaching isolated char communities, most of whom had been neglected by the government and NGOs (non-governmental organisations) due to their remote locations. She speaks more of her efforts in this paper.

This article excavates the ethos surrounding hip hop, starting from the proposition that hip hop represents a distinct yet pervasive expression of contemporary black subjectivity, which crystalized in 1970s New York City and has since proliferated into a potent ethos of the subaltern embraced within socially marginalized youth communities throughout the world. The article begins by outlining the black diasporic traditions of expressive performance that hip hop issues from, as discussed through the work of Zora Neale Hurston and Amiri Baraka. In the remainder of the article, a blueprint of hip hop&rsquo ; s ethos is presented based on five fundamental tenets: (1) properties of flow, layering, and rupture ; (2) a principle of productive consumption ; (3) the production of excessive publicity or promotion&mdash ; what hip-hop affiliates refer to as &ldquo ; hype&rdquo ; (4) embracing individual and communal entrepreneurship ; and (5) a committed politics of action and loyalty. While acknowledging hip hop&rsquo ; s malleability and refusal to be neatly characterized, the article maintains that its characteristic spirit embodies these core doctrines.

It is widely thought that electoral strategies fall into one of two camps. Either they play to fear of the alternative or they are based on the hope of a better tomorrow. This is simplistic but is nevertheless a useful frame of reference.In the US, perhaps the best example of the politics of hope was Ronald Reagan, whose sunny demeanour and promise of 'morning in America' won the votes of millions. Bill Clinton similarly swept to power in 1992 to the soundtrack of Fleetwood Mac's "Don't stop thinking about tomorrow".

The language of hope is a ubiquitous part of political life, but its value is increasingly contested. While there is an emerging debate about hope in political philosophy, an assessment of the prevalent scepticism about its role in political practice is still outstanding. The aim of this article is to provide an overview of historical and recent treatments of hope in political philosophy and to indicate lines of further research. We argue that even though political philosophy can draw on recent analyses of hope in analytic philosophy, there are distinct challenges for an account of hope in political contexts. Examples such as racial injustice or climate change show the need for a systematic normative account that is sensitive to the unavoidability of hope in politics as much as its characteristic dangers.

Global Hip Hop Studies (GHHS) is a peer-reviewed, rigorous and community-responsive academic journal that publishes research on contemporary as well as historical issues and debates surround- ing hip hop music and culture around the world, twice annually. The journal provides a platform for the investigation and critical analysis of hip hop politics, activism, education, media practices and industry analyses as well as manifestations of hip hop culture in all four of the classic elements (DJing/turntablism, MCing/rapping, graffiti/street art and b-boying/b-girling/breaking and other hip hop dances), the under-examined realms of beatboxing, fashion, identity formation, hip hop nation language (HHNL) and beyond. Centred around the truly global collection of established scholars on its advisory board, GHHS privileges the insights of people of colour and supports and encourages those of all marginalized, subordinated and disenfran- chised global citizens who are engaged in manifesting progressive political and social change and expanded intellectual vistas.

The current rising trend towards populism occurring around the world has been arguably epitomized by the 2016 election of television celebrity Donald Trump to the presidency of the United States. President Trump's recent withdrawal of the United States from the Paris climate accord in order to bolster big business suggests a politic that favors the free market over both human and non-human life itself. His campaign to "make America great again" garnered the support of white supremacists, ringing of nationalism tinged with racist ideology. The fact that vast numbers of white Christians continue to support Trump's extreme policies and racist rhetoric calls for a robust political theology that addresses the conflation of Christian doctrine with capitalist, nationalist ideology. German political theologian Dorothee Sölle (1929-2003), with her warning against what she terms as "Christofascism," or Christianity's tendency to perpetuate extreme capitalism, provides an apt analysis useful for contending with the current American political climate which also may be useful for addressing the rise in populism globally. Sölle's task for political theology to become practical by way of her concept of "Phantasie" provides Christians with a concrete and constructive way forward. This article hopes to portray Sölle's criticism and task as a crucial framework for understanding and responding to the political issues we face as Christians, especially in the United States context today.

Haiti, one of the world's five poorest nations, gets international attention because of the number of refugees who leave by boat in search of a better future. The 80,000 inhabitants of Ile de la Gonave are neglected, even in Haiti--there is no government medical post, and facilities in the health posts run by missions are minimal. Typhoid and cholera epidemics threaten the island. Médecins Sans Frontières plans to send staff and supplies and train local health workers.

This article excavates the ethos surrounding hip hop, starting from the proposition that hip hop represents a distinct yet pervasive expression of contemporary black subjectivity, which crystalized in 1970s New York City and has since proliferated into a potent ethos of the subaltern embraced within socially marginalized youth communities throughout the world. The article begins by outlining the black diasporic traditions of expressive performance that hip hop issues from, as discussed through the work of Zora Neale Hurston and Amiri Baraka. In the remainder of the article, a blueprint of hip hops ethos is presented based on five fundamental tenets: (1) properties of flow, layering, and rupture; (2) a principle of productive consumption; (3) the production of excessive publicity or promotionwhat hip-hop affiliates refer to as hype; (4) embracing individual and communal entrepreneurship; and (5) a committed politics of action and loyalty. While acknowledging hip hops malleability and refusal to be neatly characterized, the article maintains that its characteristic spirit embodies these core doctrines. ; Published version

I investigate the creation, development, contributions and limits of Project Hope, a huge government-endorsed education project seeking non-governmental contributions to overcome educational inadequacy in poverty-stricken rural communities in transitional China. By reexamining the composition of sponsored students, the locations of Hope Primary Schools and non-educational orientations for building and expanding schools, I argue that Project Hope and its Hope School system have not contributed to educational access, equality, equity, efficiency and quality as it should have. Poverty-reduction-oriented curriculum requirements in Hope Primary Schools are theoretically misleading and realistically problematic.

Must we ascribe hope for better times to those who (take themselves to) act morally? Kant and later theorists in the Frankfurt School tradition thought we must. In this article, I disclose that it is possible – and ethical – to refrain from ascribing hope in all such cases. I draw on two key examples of acting irrespective of hope: one from a recent political context and one from the life of Jean Améry. I also suggest that, once we see that it is possible to make sense of (what I call) 'merely expressive acts', we can also see that the early Frankfurt School was not guilty of a performative contradiction in seeking to enlighten Enlightenment about its (self-)destructive tendencies, while rejecting the (providential) idea of progress.

We think of transnationalism as a tendency to delegate local, national and regional problems to transnational bodies and extol their virtues as unquestionably unbiased, rational, expert informed, consensual, creating a system informed by Habermasian communication. In the present state of world affairs, problems ranging from political, climatic, environmental and economic issues, to those concerning human rights infringements and biological and social diversity, are often seen as solvable through expert handling and mediated negotiations. The virtues of old-fashioned internationalism (of the Communist International, for instance) are dissolved in particularism and corporate style (because we need to understand the true nature of transnational institutions as corporations) identity politics. Growing grassroots alt-right and mass populist low right movements attest to a disoriented rage towards the faceless acronyms (like IMF) deciding on millions of individual destinies. The hope of internationalism as the bright future of humanity is highjacked to a collection of phrases at worst and humiliating humanitarian aid at best.