Horizontal Inequalities in Africa: Measurement Issues

Total Page:16

File Type:pdf, Size:1020Kb

Horizontal Inequalities in Africa: Measurement Issues Horizontal inequalities in Africa: measurement issues SK Tetteh-Baah, K Harttgen, I Günther Chair of Development Economics ETH Zurich, Switzerland Abstract This study estimates different indicators of horizontal or between-group inequality to track the progress made against inequality of opportunity across 38 African countries between 1990 and 2016. Such progress largely depends on the assumptions held in measuring horizontal inequality [HI]. Previous studies have shown with traditional methods of measurement that HI has been generally falling in Africa. The traditional use of a relative measure of inequality assumes that people are sensitive to relative, not absolute, differences when comparing distributions. The traditional use of plutocratic method of weighting also assumes that majority groups count more than, not equal to, minority groups. Using data from the Demographic and Health Survey program, the study demonstrates that the traditional approach to the measurement of HI embellishes the progress made against unequal opportunities over time, compared to what more egalitarian approaches would suggest. Much of the reduction in horizontal inequalities in educational attainment and wealth in Africa, as shown in previous studies, is being driven by overall growth in living standards, and not necessarily the narrowing of absolute gaps in sub- national regional, ethnic, gender, or religious outcomes over time. However, the study finds falling horizontal inequalities in child non-stunting and child survival, which is robust to the measure of inequality applied, indicating greater equality of opportunity for the new generation of African people. JEL codes: D63 Equity, Justice, Inequality, and Other Normative Criteria and Measurement J71 Discrimination Key words: horizontal inequality, inequality of opportunity, gender, ethnicity, sub-national region, religion, Africa, educational attainment, wealth, child non-stunting, child survival 1. Introduction and background literature The cause of social development has, more than ever, been geared toward the equalization of opportunities for all. As is articulated in the Sustainable Development Goals [SDGs], the leaders of world have pledged to “leave no one behind” by 2030 (United Nations, 2015, 2017). Equality of opportunity is achieved if the outcomes of people depend solely on their choices and not on circumstances they face outside of their control, usually determined at birth, such as their gender, ethnicity, and parental background (Roemer, 1998, 2013; Roemer, Trannoy and Haven, 2015). There are both intrinsic and instrumental reasons to reduce inequality of opportunity. For the former, it is fair to work toward a world where all people, everywhere, enjoy sufficient freedom to pursue the lives of their choosing, regardless of their gender, ethnicity or race, place of birth, and religious beliefs. For the latter, a large body of empirical literature suggests (somewhat) negative relationship between inequality of opportunity and social, economic and political outcomes (Stewart, 2000, 2008; Klasen, 2002; Murshed and Gates, 2005; Østby, 2006; Mancini, 2008; Cederman, Weidmann and Gleditsch, 2011; Marrero and Rodríguez, 2013; Ferreira et al., 2018). This study identifies the estimation of horizontal inequality across developing countries over time as a means of tracking progress toward equality of opportunity in the developing world. Horizontal inequality [HI] is inequality in social outcomes observed between socio-cultural groups defined by identity cleavages, such as gender, religion, ethnicity, geographical location, among others. HI may reflect inequality of opportunity directly; e.g., gender inequality in educational attainment observed in a country may indicate the lack of equal opportunity for females to access formal education. HI may also reflect inequality of opportunity indirectly; e.g., the fact that inequality in outcomes today translates into inequality in opportunities in the next generation (Atkinson, 2015). In 2014, the United Nations University - World Institute for Development Economics Research (UNU-WIDER) echoed the salience of HI in developing countries, which was originally documented by Stewart (2000), and revived research on HI when it launched the project, “Group-based inequalities: patterns and trends within and across countries” (Gisselquist, 2014). In the years that followed, there has been a spike in the number of studies providing estimates of horizontal inequalities for developing countries (e.g., Gachet et al., 2016; Leivas and dos Santos, 2016; Maliti, 2016; Argaw, 2017; Thi and Hoai, 2017; Canelas and Gisselquist, 2018; Günther, Harttgen and Tetteh-Baah, forthcoming). These studies find relatively low and generally falling horizontal inequalities across most developing countries, especially in non-income indicators of well-being. This impressive conclusion is, however, driven by underlying measurement assumptions. Thus, the aim of this study is to highlight how horizontal inequality [HI] levels and trends may differ markedly depending on the assumptions held in constructing inequality indices for the measurement of HI. 1 In a preceding study, we take a more comprehensive approach to the measurement of HI, compared to previous studies in this body of literature, expanding the country and time coverage, analyzing data from 70 developing countries between 1990 and 2016, while expanding the indictors of well-being and group categories (Günther, Harttgen and Tetteh-Baah, forthcoming). The preceding study provides estimates of sub-national regional, gender, religious, and ethnic inequalities in terms of educational attainment, wealth, child non-stunting, and child survival. The results show that countries in Africa, though they have relatively high levels of HI, have seen large reductions in horizontal inequalities over time, though progress is slow. Similar to previous studies, the preceding study measures HI using the Group Gini (GGini) Index, following the recommendations of the pioneering works in this literature (Mancini, Stewart and Brown, 2008; Stewart, Brown and Mancini, 2010). This inequality index follows the same idea of the well-known Gini Index, which obtains the average of all pairwise absolute differences in individual outcomes, normalized by the overall mean, yielding a relative measure of inequality. However, with the GGini Index, group mean outcomes take the place of individual outcomes in constructing the Index, and group mean outcomes enter the GGini Index formula with plutocratic weights equal to the corresponding shares of groups in the population. By convention, economists select inequality indices that fulfill “axioms” or “desirable properties” of inequality measurement, including transfer principle, population principle, anonymity, decomposability, scale independence, and translation independence (Harrison and Seidl, 1994; Cowell, 2016).1 The variance, for instance, is a measure of dispersion but is not a standard measure of inequality because it does not fulfill the scale independence axiom of inequality measurement (Harrison and Seidl, 1994; Cowell, 2016). The scale independence axiom states that the level of inequality remains unchanged if all outcomes change by the same proportion; say, the doubling of all incomes. Each axiom is predicated on an assumption or judgment about distributions. Thus, the axioms are inherently value-laden and could be contested philosophically. For the scale indepedence axiom, this assumption is that people are sensitive to relative differences when comparing distributions. If the income of the rich doubles and the income of the poor also doubles, the ratio of their incomes is the same as before, and the level of inequality 1 Transfer principle, population priniciple, and decomposability, are not relevant for the purposes of the study and are not discussed any further than the following. The transfer principle states that a mean-preserving, rank- preserving transfer from a poorer individual or group to a richer one must increase inequality; conversely, a similar transfer from a richer individual or group to a poorer one must decrease inequality (Pigou, 1912; Dalton, 1920). The population principle, also known as “replication invariance axiom”, states that the level of inequality in distribution 퐴 is the same for another distribution 퐵 that is a combination of 퐴 and 퐴’s replication (Cowell, 2011). The decomposability axiom can be described in the following way. Take two distributions 퐴 and 퐵 with the same population size and the same mean, but 퐴 is more unequal than 퐵. If another distribution 퐶 with the same mean (but not necessarily the same population size) is merged with 퐴 and 퐵, separately, 퐴 merged with 퐶 will also be more unequal than 퐵 merged with 퐶 (Cowell, 2011). 2 remains unchanged in a relative sense. A relative measure of inequality conforms to the scale independence axiom of inequality measurement (e.g., the Relative GGini Index). The translation independence axiom of inequality states that the level of inequality remains unchanged if all outcomes change by the same amount; say, a lump-sum transfer of $100 to every employee in an organization (Harrison and Seidl, 1994; Cowell, 2016). The assumption underlying this axiom is that people are sensitive to absolute differences when comparing distributions. With a lump-sum transfer, the absolute difference between the incomes of the rich and the poor remains the same as before, and the level of inequality remains unchanged in an absolute
Recommended publications
  • 3 Summary April 2021
    Summary of Workshop Findings ‘Disability in Namibia: Religious and Cultural Perspectives’ 21st – 23rd April 2021, Roof of Africa Hotel, Windhoek Day 1: Network Meeting Following on from our events in December 2020 (an open, online event) and March 2021 (a workshop for clergy), the networking meeting on 21st April 2021 brought together representatives from various Organisations of Persons with Disabilities (OPDs), the Evangelical Lutheran Church in Namibia (ELCIN), and academics from the University of Namibia and the University of Exeter to discuss the findings of previous workshops, to further reflect on the key issues, and to look ahead to ways forward for promoting inclusive environments for persons with disabilities in communities and congregations. Sign Language interpretation for the meeting was provided by Ms Aune Ashikuti and Ms Helena Nadala. In attendance from OPDs were: Mr Daniel Trum, National Federation of People with Disabilities in Namibia Mr Elia Shapwa, National Federation of People with Disabilities in Namibia Mr David Hughes, National Federation of People with Disabilities in Namibia Ms Elizabeth Namwandi, Namibia Albino Association & National Federation of People with Disabilities in Namibia Ms Suama Nangolo, Namibian Organisation for Youth with Disabilities Mr Moses Nghipandulwa, Namibian Federation of the Visually Impaired Mr Niklaus Nghumono, National Association of Persons with Physical Disabilities In attendance from Universities were: Prof Gert Van Rooy, University of Namibia Dr Helen John, University of Exeter In attendance from the Evangelical Lutheran Church in Namibia was: Reverend Thomas Uushona, ex-pastor and now Chief Editor, Omukwetu church newsletter The discussions focused on the challenges faced by persons with disabilities (PWD) in their encounters with religio-cultural attitudes and environments.
    [Show full text]
  • Do to Others As You Would Have Them Do to You" Analysis of Luke 6:27
    TANGAZA COLLEGE THE CATHOLIC UNIVERSITY OF EASTERN AFRICA BIRUSHE HERMENEGILDE, 0.F.M "DO TO OTHERS AS YOU WOULD HAVE THEM DO TO YOU" ANALYSIS OF LUKE 6:27-36. A THEOLOGICAL CHALLENGE TO TRIBALISM, INJUSTICE AND POVERTY IN BURUNDI Supervisor Rev. Fr Magnante Antonio, I.M.0 A Long Essay Submitted in Partial Fulfillment of the Requirements for Baccalaureate in Sacred Theology NAIROBI 2011 DECLARATION I at giosfie herrn crtrii/dr declare that this long essay is my original work achieved through my personal reading, research method and critical reflection. It is submitted in partial fulfilment of the requirements for Baccalaureate in Sacred Theology. It has never been submitted to any college or university for academic credit. All sources have been acknowledged and cited in full. Signed: Name of a Student isg.0.$112. acrintnKIAtar ;fir: This long essay has been submitted for examination with my approval as the college supervisor Signed: Name of Supervisor Date II DEDICATION I dedicate this research work to my parents Nyagambabaye Denise and the late Birushe Joseph. It is through their love and sacrifice that I realised my call to Religious life. III ACKNOWLEGEMENT I wish to thank wholeheartedly Fr. Antonio Magnante, I.M.C, who patiently accompanied me throughout my research and read each and every letter of my work. Without him the English and the theology would not be academically comprehensible. I extend my great appreciation to Fr. Cornelius Smith who corrected my English and gave constructive suggestions as I was writing this paper. My thanks also go to Fr. Cantore Ottone, I.M.0 whose seminar on how to write the Biblical long essay has facilitated my research and presentation of this long essay.
    [Show full text]
  • Social, Formal, and Political Determinants of Trade Under Weak Rule of Law: Experimental Evidence from Senegalese Firms
    SOCIAL,FORMAL, AND POLITICAL DETERMINANTS OF TRADE UNDER WEAK RULE OF LAW:EXPERIMENTAL EVIDENCE FROM SENEGALESE FIRMS∗ ABHIT BHANDARIy FEBRUARY 2021 Abstract How do firms ensure secure exchange when the rule of law is weak and contracting institutions privilege the politically connected? In developing countries, firms may use social, formal, or political heuristics when selecting business partners, but how these factors jointly impact exchange remains understudied. This article develops these the- oretical mechanisms and tests their impact with a conjoint experiment administered to 2,389 formal and informal firms in Senegal. I find evidence in support of all three theories: To varying degrees, social, state, and political factors simultaneously impact firms’ sense of deal security and likelihood of exchange. The results demonstrate the substantial influence of formal predictors of exchange even in an overwhelmingly in- formal business environment, and also establish the countervailing effects of political connections on trade. These findings suggest that firms in developing countries must contend with an intricate political calculus to ensure their growth. ∗I thank Fodé Sarr and the enumeration team for excellent research assistance. I thank Christopher Blattman, Nikhar Gaikwad, Jessica Gottlieb, Macartan Humphreys, Kimuli Kasara, Robert Kubinec, John Marshall, Mohamed Saleh, Tara Slough, and seminar participants at the African Studies Association, NYU-Columbia Informal Institutions Workshop, and IAST/TSE Economic History and Political Economy Working Group for helpful comments. This project was supported by the National Science Foundation (SES-1647457 and DGE-1644869) and was approved by the Columbia Institutional Review Board (IRB-AAAQ9047). I acknowledge funding from the French National Research Agency (ANR) under the Investments for the Future program (Investissements d’Avenir, grant ANR-17-EURE-0010).
    [Show full text]
  • 20 May 1988.Pdf
    -~- * * * INSIDE TODAY: NAMIBIAN FOCUS IN OSHIWAMBO AND AFRIKAANS * *.* TOWAWAY INCUSTO Y ------------BYMARKVERBAAN-----------­ . THE 24-year-old Ghanaian stowaway who was washed ashore on the Namibian coastline after being set adrift from the ship on which he was hiding, has been in the custody ofboth the army and police since being found near to death last Thursday. The Ghanain, Emmanuel Gyani, patrolling Nature Conservation of­ , hadstowedawaywiththreefriendson ficials last Thursday, where he had board a Singapore-registered ship on been washed ashore near Cape Fria - April 21 at Accra harbour, but three 130km from the Angolan border, days later they were discovered, - Mr Gyani was marooned on the - The captain of the vessel ordered bleak and uninhabited stretch of them to be dropped overboard with a coastline the day before, on May 11, in tiny life-r~ in the middle ofthe freez­ an exhausted state of dehydration and ing Atlantic Ocean, exposure, The captains parting words to the A spokesman for the Directorate of four men were that if they reached Nature Conservation said yesterday land, it would probably be Angola, that Mr Gyani had been discovered by Namibia or South Africa,' a two-man patrol in the area, Somewhere in the ocean, however, He said that the place where the tragedy struck and one of the stowaway was found is completely stowaways was drowned, desolate and without water, Soon afterwards, two others were "There are no river courses where he washed overboard and eaten by was found __ , there isjust a seal colony sharks, . nearby;' he said, Mr Gyani was the sole survivor, He was found at death's door by two Continued on page 3 State withdraws charges A LONE TEACHER in a lonely classroom at Ponhofi Secondary School at Ohangwena in nor­ ,against thirty·thre~ -, ~ , thern Namibia.
    [Show full text]
  • Persistence of African Languages and Religions in Latin America Since Slavery
    JULACE: Journal of University of Namibia Language Centre Volume 3, No. 1, 2018 (ISSN 2026-8297) Persistence of African languages and religions in Latin America since slavery Ndapewa Fenny Nakanyete University of Namibia Abstract This paper examines the presence of African languages and spiritual practices of Candomblé, Santería and Vodou religions in Brazil, Cuba and Haiti respectively. The three religions are known to have been originated by African slaves that were mostly captured in- and transferred from West and Central Africa to Latin America. Currently, the three religions are not only followed by African descendants, but also by people of various ethnic backgrounds worldwide. Thus, people flock to the three countries regularly to be initiated into this African-based religions and cultures. On the other hand, similar spiritual practices on the African continent seem to be generally stigmatized if not demonized. Findings presented in this paper are as a result of direct observations and open interviews over a four months of fieldwork, as well as desktop reviews of existing literature. The findings demonstrate etymologies of terms and expressions that are of various African languages origin and are used in the three religions. The paper calls for integral comparative studies of parts in Africa with parts of Latin America to auxiliary identify linguistic and spirituality similarities, and significance roles of African slaves in maintaining African traditions. Introduction Since childhood I have been very curious about African spirituality. I remember how I sneaked out of my Christian home as a seven-year-old girl late in the evening to go witness efundula lomeengoma, an initiation ceremonial process directly translated as a wedding through drums, where ovafuko (brides) collectively celebrate their initiation ceremony before finding husbands.
    [Show full text]
  • Popular Christianity, Theology, and Mission Among Tanzanian Lutheran Ministers
    Shepherds, Servants, and Strangers: Popular Christianity, Theology, and Mission among Tanzanian Lutheran Ministers by Elaine Christian Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2017 © 2017 Elaine Christian All rights reserved Unless otherwise indicated, Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ABSTRACT Shepherds, Servants, and Strangers: Popular Christianity, Theology, and Mission among Tanzanian Lutheran Ministers Elaine Christian This dissertation is an ethnographic description of how pastors (and other ministers) in the Northern Diocese of the Evangelical Lutheran Church of Tanzania understand and carry out their ministry: How they reflect, mediate, and influence local Christian practice and identities; how theology and theologizing forms an integral part of their social worlds; and how navigating and maintaining relationships with Christian mission partnerships (including “short-term mission”) becomes an important part of their ministry. Drawing from fieldwork conducted between June 2014 and September 2015, I present an account of Christianity that adds to anthropological scholarship by emphasizing the role of theology as a grounded social practice, and considers the increasingly divergent character of Christian mission and its role in modern Tanzanian Christianity.
    [Show full text]
  • Swapo and the Churches: an International Scandal
    SWAPO AND THE CHURCHES: AN INTERNATIONAL SCANDAL Paul Trewhela 'Swapo has the right to protect her people from those who are collaborating with the enemy...Yours in Jesus Christ.' — Dr Abisai Shejavali, General Secretary of the Council of Churches in Namibia. The illegal occupation of Namibia has been facilitated by Namibians who have collaborated with South Africa and have been traitors to the cause of a free Namibia. Yet SWAPO is willing to accommodate these people in a free Namibia and forgive their misguided behaviour.' — Report of the World Council of Churches, May 1988. 'So it goes' — Kurt Vonnegut, Slaughterhouse-Five. The Problems of the Text On 14 November 1989, Pluto Press published Church and Liberation in Namibia (CALIN), edited by Peter Katjavivi, Per Frostin and Kaire Mbuende. The book contains a number of documents on the relation between the churches and political conditions in Namibia, from 1958 to 1988, with individual essays by each of the editors and three others. David Theo Goldberg, assistant professor at the School of Justice Studies at Arizona State University, has described the book as 'crucial for anyone wanting to com­ prehend the role of the church in the promotion and realization of Namibian independence'. (Southern African Review of Books, Jan/Febl991) Goldberg's review is characteristic of the ignorance combined with tunnel vision of the international liberal/left establishment relating to southern Africa. The book in fact makes it impossible to comprehend the role of the churches in one of the most important episodes in the recent history of southern Africa: the cycle of wholesale arrests, torture, imprisonment and murder of Swapo members on the orders of their own leaders, dating from at least 1976 until the release of survivors in May 1989.
    [Show full text]
  • Or the Issue of Teaching Religion in Namibia Olga Bialostocka1
    AFRICA INSTITUTE OF SOUTH AFRICA BriefinG NO 116 MARCH 2015 ‘I believe in one God’ or the issue of teaching religion in Namibia Olga Bialostocka1 In the modern pluralistic world, the question of whether religious education should be provided at schools, and what kind of moral tuition it should be, keeps returning. The dilemma can be partly linked to the ambiguity of purposes that such education may serve. Depending on the way religious knowledge systems are communicated, they can be used to endorse a specific homogenous national identity or they can assist in building global citizenship. To prevent religion from becoming a divisive factor, an inter-faith approach to moral education needs to be adopted. Based on inclusivity and impartiality, rather than promotion of a specific religious stance, it should help students embrace diversity, while ascribing pride to their multiple cultures and beliefs. The issue seems particularly important in multicultural and multi-religious contexts, where integration of diverse people, as opposed to their assimilation or exclusion, is needed for social cohesion and nation-building. This policy brief deals with religious and moral education in one such country – Namibia, chosen for its perceived lack of intercultural conflicts despite the cultural diversity of its society. The brief identifies the gaps between policy and practice with relation to inter-faith education and recommends possible actions to address the problems. The fear of God guides decision- cent) consider themselves Christians (of different making in Namibia denominations), while 10 per cent – 20 per cent of the population still follow African traditional Namibia is a secular democratic state with a beliefs.
    [Show full text]
  • The Religion-State Relationship Relationship Religion-State the — Their Own People to Live
    SpecialPOLICYReportFOCUS UNITED STATE S C O M M I SS I O N O N I NTERNATIONAL R ELIGIO US F R E E D O M SUDAN M O 2012F ALL Update 2 0 1 1 F R E E D IOUS G The Religion-State Relationship LI THE U.S. COMMISSION E R L ON INTERNATIONAL NA IO and the Right to Freedom of RELIGIOUS FREEDOM was created by the N I N T E R N AT Religion or Belief: O N International Religious ISSIO Freedom Act of 1998 MM O to monitor the status U . S . C A Comparative Textual Analysis of the of freedom of thought, Constitutions of Majority Muslim Countries conscience, and religion and Other OIC Members or belief abroad, as Refugees from Southern Kordofan, Sudan at Yida refugee camp in South Sudan greet international visitors. defined in the Universal Declaration of Human ere are no reports about the killings Under the control of Sudanese President Omar Rights and related al-Bashir, the Sudanese Armed Forces (SAF) and in Sudan but we hear on the radio Khartoum’s paramilitary Popular Defense Forces international instruments, about the killings everywhere else (PDF) have targeted persons based on religion, and to give independent in the world. We don’t feel like the ethnicity, and political aliation in Southern policy recommendations international community cares, we are Kordofan and Blue Nile states. e government also has bombed and denied humanitarian assis- not a priority. to the President, tance to civilians, creating an urgent humanitarian —SPLM-N ELECTION VOLUNTEER, KADUGLI crisis in the two states.
    [Show full text]
  • Comoros (Ngazidja, Mwali, Nzwani)
    Comoros (Ngazidja, Mwali, Nzwani) Overview: The archipelago consists of three of the four main islands in the region: Ngazidja (Grande Comore), Mwali (Moheli) and Nzwani (Anjouan). The official Swahili names of the islands are followed by the French names by which they are still widely known. Territory: Southern Africa, group of islands at the northern mouth of the Mozambique Channel, about two-thirds of the way between northern Madagascar and northern Mozambique. Coastline = 340 KM; highest point = Le Kartala 2,360 m Location: The Comoros Islands are a group of islands in the Mozambique Channel, about two-thirds of the way between northern Madagascar and northern Mozambique. Grande Comore (Ngazidja) is the largest island in the Comoros Union. Anjouan (Nzwani) is about two-thirds of the way between northern Madagascar and northern Mozambique. Latitude and Longitude: 11.67º S 43.35º E Ngazidja (Grande Comore) 12.22º S 44.43º E Nzwani (Anjouan) 12.30º S 43.73º E Mwali (Moheli) Time Zone: GMT +3 Total Land Area: 2170 EEZ: 200 Climate: Anjouan: The climate is tropical marine, with maximum temperatures ranging from 27° to 32°. The weather is warm and humid from December to April, then cooler and dry from May to November. Grande Comore: Monsoon; tropical; coast rain 2627 mm, up to 8000mm. Moheli: Monsoon; tropical; 23-27C; 730 to 1459 mm rain Natural Resources: Natural resources are in short supply and the islands' chief exports - vanilla, cloves and perfume essence - are prone to price fluctuations. ECONOMY: Total GDP: 2001 424,000,000.00 USD 2004 386,000,000.00 USD 2006 400,000,000.00 USD Per Capita GDP: 2001 710.00 USD 2004 584.00 USD 2005 600.00 USD % of GDP per Sector: Primary Secondary Tertiary 2002 40% 4% 56% % of Population Employed by Sector Primary Secondary Tertiary 1996 80% 10% 10% External Aid/Remittances: The people of the Comoros are among the poorest in Africa and are heavily dependent on foreign aid.
    [Show full text]
  • Faith-Inspired Organizations and Global Development Policy a Background Review “Mapping” Social and Economic Development Work
    BERKLEY CENTER for RELIGION, PEACE & WORLD AFFAIRS GEORGETOWN UNIVERSITY 2009 | Faith-Inspired Organizations and Global Development Policy A Background Review “Mapping” Social and Economic Development Work in Europe and Africa BERKLEY CENTER REPORTS A project of the Berkley Center for Religion, Peace, and World Affairs and the Edmund A. Walsh School of Foreign Service at Georgetown University Supported by the Henry R. Luce Initiative on Religion and International Affairs Luce/SFS Program on Religion and International Affairs From 2006–08, the Berkley Center and the Edmund A. Walsh School of Foreign Service (SFS) col- laborated in the implementation of a generous grant from the Henry Luce Foundation’s Initiative on Religion and International Affairs. The Luce/SFS Program on Religion and International Affairs convenes symposia and seminars that bring together scholars and policy experts around emergent issues. The program is organized around two main themes: the religious sources of foreign policy in the US and around the world, and the nexus between religion and global development. Topics covered in 2007–08 included the HIV/AIDS crisis, faith-inspired organizations in the Muslim world, gender and development, religious freedom and US foreign policy, and the intersection of religion, migration, and foreign policy. The Berkley Center The Berkley Center for Religion, Peace, and World Affairs, created within the Office of the President in March 2006, is part of a university-wide effort to build knowledge about religion’s role in world affairs and promote interreligious understanding in the service of peace. The Center explores the inter- section of religion with contemporary global challenges.
    [Show full text]
  • Orthodox Mission Methods: a Comparative Study
    ORTHODOX MISSION METHODS: A COMPARATIVE STUDY by STEPHEN TROMP WYNN HAYES submitted in fulfilment of the requirements for the degree of DOCTOR OF THEOLOGY in the subject of MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA Promoter: Professor W.A. Saayman JUNE 1998 Page 1 ACKNOWLEDGMENTS I would like to thank the University of South Africa, who awarded the Chancellor's Scholarship, which enabled me to travel to Russia, the USA and Kenya to do research. I would also like to thank the Orthodox Christian Mission Center, of St Augustine, Florida, for their financial help in attending the International Orthodox Christian Mission Conference at Holy Cross Seminary, Brookline, MA, in August 1996. To Fr Thomas Hopko, and the staff of St Vladimir's Seminary in New York, for allowing me to stay at the seminary and use the library facilities. The St Tikhon's Institute in Moscow, and its Rector, Fr Vladimir Vorobiev and the staff, for their help with visa applications, and for their patience in giving me information in interviews. To the Danilov Monastery, for their help with accom­ modation while I was in Moscow, and to Fr Anatoly Frolov and all the parishioners of St Tikhon's Church in Klin, for giving me an insight into Orthodox life and mission in a small town parish. To Metropolitan Makarios of Zimbabwe, and the staff and students of the Makarios III Orthodox Seminary at Riruta, Kenya, for their hospitality and their readiness to help me get the information I needed. To the Pokrov Foundation in Bulgaria, for their hospitality and help, and to the Monastery of St John the Forerunner in Karea, Athens, and many others in that city who helped me with my research in Greece.
    [Show full text]