Managing Resource Abundance and Wealth: The Norwegian Experience describes the sundry and significant challenges, both economic and political, facing petroleum-producing countries. The volume outlines the pitfalls that policymakers encounter in the aftermath of a major resource discovery, and what they can do to protect their countries from the most adverse consequences. These lessons are derived from two very different sources: The broader-if still underdeveloped-social science literature that examines the 'Paradox of Plenty' in its disparate forms; and the experience of a country that has successfully managed its natural resources over several decades. As a small country on the margins of Europe, Norway has stood up to powerful international interests in one of the world's most powerful industries. Norway has exerted sovereign control over its natural environment, and exploited its resources in a way that has delivered significant wealth to its citizens. This volume explains how Norway has largely avoided the 'Paradox of Plenty'. It aims to demonstrate the variety of policy tools that are available to states rich in natural resources, and how these tools can be adjusted to changing (domestic and international) contexts. It considers a number of questions, such as how countries need to administer and regulate the industry to consider the costs and benefits associated with various contract and licensing regimes, and fiscal arrangements; to maintain competitiveness and avoid becoming too dependent upon the sector; to maximize local content; and to protect the broader economy from the volatility of petroleum prices. The volume shows how the industry can be managed in a democratic, just, and ethical manner, and for the benefit of the general population.
The author puts the arguments in favour of free mobility across national borders, and counters those against. His conclusions are clear and profound, free international migration can lessen the huge material inequalities and human injustices.
While policy makers, international organizations and academics are increasingly aware of the economic effects of emigration, the potential political effects remain understudied. This book maps the nature of the relationship that links emigration and political development. Jonathon W. Moses explores the nature of political development, arguing that emigration influences political development. In particular, he introduces a new cross-national database of annual emigration rates and analyzes specific cases of international emigration (and out-migration within countries) under varying political and economic contexts.
W. E. B. Du Bois is an improbable candidate for a project in religion. His skepticism of and, even, hostility toward religion is readily established and canonically accepted. Indeed, he spent his career rejecting normative religious commitments to institutions and supernatural beliefs. In this book, Jonathon Kahn offers a fresh and controversial reading of Du Bois that seeks to overturn this view. Kahn contends that the standard treatment of Du Bois turns a deaf ear to his writings. For if we're open to their religious timbre, those writings-from his epoch-making The Souls of Black Folk to his unstudied series of parables that depict the lynching of an African American Christ-reveal a virtual obsession with religion. Du Bois's moral, literary, and political imagination is inhabited by religious rhetoric, concepts and stories. Divine Discontent recovers and introduces readers to the remarkably complex and varied religious world in Du Bois's writings. It's a world of sermons, of religious virtues such as sacrifice and piety, of jeremiads that fight for a black American nation within the larger nation. Unlike other African American religious voices at the time, however, Du Bois's religious orientation is distinctly heterodox--it exists outside the bounds of institutional Christianity. Kahn shows how Du Bois self-consciously marshals religious rhetoric, concepts, typologies, narratives, virtues, and moods in order to challenge traditional Christian worldview in which events function to confirm a divine order. Du Bois's antimetaphysical religious voice, he argues, places him firmly in the American tradition of pragmatic religious naturalism typified by William James. This innovative reading of Du Bois should appeal to scholars of American religion, intellectual history, African American Studies, and philosophy of religion.
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