Titlebook: Innovation, Regional Integration, and Development in Africa; Rethinking Theories, Samuel Ojo Oloruntoba,Mammo Muchie Book 2019 Springer Int

Collision

Innovation and Regional Integration in Africa: Exploring Theory and Praxis for Socio-Economic Develo four decades, both at the regional and continental levels. Starting from the formation of the Economic Community of West African States in 1975, through the East Africa Community of 1977 to the Southern African Development Community in 1992, many regional economic organisations have been formed on

沉思的鱼

Transnational Simultaneity: An Emerging African Perspective of Cross-Border Lifestyleare subjected to content and ethnographic analyses. Two communities in West Africa (that is, Ejigbo, Nigeria and Abidjan, Cote d’Ivoire) serve as the study locations. Although vagaries of colonial rule had tended to discourage interactions across the borders, especially along the Anglophone-Francoph

Sleep-Paralysis

FISC

ordain

The Role of Cloud-Based mHealth Disease Surveillance System in Regional Integration: A Case of the E Trude .). This chapter looks into the role of mHealth in Disease surveillance and how it could be implemented at a regional level for strengthening regional health system in any region around the world and Africa in particular.

平躺

Innovation, Regional Integration, and Development in AfricaRethinking Theories,

思考而得

Mammo Muchieiberating hermeneutics” and instead focus on “a critical analysis of our own Christian-biblical discourse.” Commenting on the limits of “Western rationality” to respond to the religious practices of Indigenous, African Brazilian, and African Caribbean communities, Tamez asks what it would mean to fo

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Samuel Ojo Oloruntoba the emergence of modernity, global empire, and capitalism. Latin America and the Caribbean became the cradle of modern expressions of Western imperial domination and missionary enterprises. It was an imperial process vindicated, but also contested, by theological arguments and scriptural hermeneuti

共栖

Abu Girma Moges,Mammo Muchieiberating hermeneutics” and instead focus on “a critical analysis of our own Christian-biblical discourse.” Commenting on the limits of “Western rationality” to respond to the religious practices of Indigenous, African Brazilian, and African Caribbean communities, Tamez asks what it would mean to fo

曲解

Christopher C. Nshimbis (i.e. theologies that promote the dignity of all individuals and respectful conviviality), it will be necessary to imagine a queer political theology of public space. If at first glance we understand that the word ., of doubtful origin, means “strange,” “odd” and/or “twisted,” then what this chapt