Innovative agricultural intensification to cope with demographic and climatic changes for subsistence producers

This research aims to study the dynamics of agricultural intensification amongst the small island community of Sandfly Island, Solomon Islands, and to observe the spreading of new agricultural practices of intensification that can help mitigate the pressures of climate change on the one side; and on the other side of a growing food demand from a growing population. The intention is to describe the variety of agricultural practices and the variation of production parameters such as fallow length, length of cropping period, number of plots in agricultural rotation and size of plots as to assess the state of agricultural intensification and to find what are the environmental constraints to production. Conducted interviews also focus on the state of knowledge and awareness of producers about the pressures on land of climate change and population rise; then on producers’ knowledge of mulching and composting as innovations that can help mitigate the effects of these two pressures. Finally, producers’ reasons of adoption or non-adoption of these innovations are explored. This is done by the means of soil analysis and the interviewing of 62 producers across 8 different localities of Sandfly Island. What is found is that producers across the island share the same agricultural practices of no-external-input bush fallow, except for one producer who farms his land under the system of non-shifting multi-cropping with mulching as input. Some few other producers who have integrated mulching in their shifting agriculture. Nevertheless, producers from higher population density areas are shown to have shorter fallow lengths, to clear smaller gardens and to generally have less available land for production than producers from lower density population areas of the island. Producers who have less land available for agriculture also tend to have shorter fallow lengths; they occur in majority in high population density areas but not exclusively. Evidence was found of pressure on land both because of intensification and because of changing climatic conditions as producers complain of longer periods of drought broken by more violent episodes of rain and decreasing agricultural productivity. It was also found that roughly two thirds of producers know of composting and mulching though only 10% of them have adopted the innovations. Adoption rates vary from one source of knowledge to the other: school teaching and workshops led to adoption rates of 10 and 20 % respectively. Reasons of non-adoption vary significantly across groups of producers as big landowners and producers from the less populated areas state threefold more often that the adoption asks for too much work. Big landowners mention 97% and 25% more respectively a need for guidance and a need for further knowledge to adopt the innovations. The argument that adoption goes against the custom way is mentioned by 23% of the population and is not stated in significantly different proportions across clusters. The island’s soil analysis showed that there is great variability in fertility amongst soils of the island that can be traced to either a difference in topsoil accumulation and thus soil organic carbon amongst soils of similar origins, or because of different parent materials. These findings imply that, despite bush fallow being an appropriate and efficient method to restore soil fertility in the conditions of Sandfly Island, the heavy non-innovative intensification of agriculture in zones of high population density is no longer ensuring long-term sustainability of land use. Climate change aggravates this pressure. Such a situation offers great opportunity for appropriate agricultural innovations that can help mitigate the pressures; such as contouring to reduce soil erosion, mulching and composting as soil amendment. Some producers have made the decision to adopt such innovations, showing that the process of innovation diffusion is on the way on Sandfly Island, though at an early stage. Stated reasons of non-adoption show that small landowners and producers from higher populated areas perceive a higher relative advantage to adopt innovative agricultural practices as they are keener to accept the higher labour input it requires. In comparison, big landowners and producers from low population density areas still have the possibility of non-innovatively intensify their land use without increasing labour input. In consequence, there are reasons to believe that diffusion will happen more effectively amongst small landowners and producers of high population density areas. Further research could bring relevant insight on whether this proves to be true

Alkoxy- and hydroxycyclization of enynes catalyzed by Pd(II) and Pt(II) catalysts

The development of a novel reaction ideal in terms of atom economy was achieved. The scope of the reaction was evaluated in the presence of Pd and Pt catalysts. The first enantioselective Pt-promoted enyne carboalkoxycyclization was developed in up to 85 % stereoselectivity. This ideal atom-economical reaction afforded the corresponding functionalized five-membered carbo- and heterocycles in good to excellent yields. The use of silver salts combined with (R)-Ph-BINEPINE, a monophosphane atropisomeric ligand, was found to be the best-suited combination for moderate to high enantioselectivities on carbonated and nitrogenated substrates

A-1 Children\u27s Participation Rights

This paper presents an overview of the concept of children’s participation from a human rights perspective, using the United Nations Conventions on the Rights of the Child as framework. It emphasizes the importance of children’s active participation in decisions and actions that relate to their advancement and that of their community. Drawing on examples primarily from Haiti, the paper proposes three basic rationales for children’s participation: 1) historically, they are key actors of social and political changes; 2) their participation enhances order and stability; and 3) their participation enhances provision and protection rights. As right-holders, children should not be treated as mere recipients of ideas, policies or interventions generated unilaterally by professionals, but be part of the reflections and decisions that inform social policies aiming to improve their lives

The Social Gospel Movement and Adventism from Late Ninteenth to Early Twentieth Century in the United States

The Social Gospel is a religious social-reform movement prominent in the United States from about 1870 to 1920. Advocates of the movement interpreted the Kingdom of God as requiring social as well as individual salvation and sought the betterment of industrialized society through application of the biblical principles of charity and justice. The Social Gospel is rooted in American Protestant liberalism, which was largely influenced by the ideologies of the Progressive Era during late nineteenth century. The Seventh-day Adventist Church, while distancing itself from the Social Gospel mainly due to theological reasons, had fought for social issues of its time by implementing a form of social welfare programs as part of the gospel rather than replacing it. Adventists’ primary focus had been on the salvation of the soul of individuals, drawing on the belief that total social redemption is possible only with God who will fulfill it at the Second Coming of Jesus Christ

Youth Participation in Urban Mission and Ministry

The God of Scripture consistently called faithful youngsters to participate in his redemptive mission on earth. The mission of God is not only carried out by young men and women but also intentionally aims at reaching out to them. Drawing on biblical examples, this article advocates a youth-focused approach to urban ministry whereby young people are both actors and recipients of all activities. Youth participation is beneficial for society because their alienation is a cause of social and political disruption, of gang formation and criminal behavior in many contexts. Youth participation is beneficial for the church because, as reported in Roger Duddley’s 10-year study published in 2000, youth alienation pushes them away out of the church, while their active involvement enhances their retention. The article argues that a youth urban ministry is more likely to succeed if it integrates best practices such as meeting the social and spiritual needs of urban youth, the integration of postmodern values, a focus on social justice, and allowing the youth to belong without restriction

Toward a Biblical and Missiological Framework for Transformational Advocacy in the Seventh-day Adventist Church

Problem Adventists have been inconsistent in dealing with inequality and injustice in society, swaying between silence, accommodation, positional statements, and direct advocacy approaches. Although advocacy has become more prominent among Adventist thinkers since the end of the twentieth century, there is a lack of empirical data which answer questions related to contemporary Adventists\u27 beliefs and practices in relation to advocacy in the context of mission. Concomitantly, there does not yet exist a documented or articulated Adventist missiological perspective on advocacy. Research Questions (1) What part, if any, has biblically-based social advocacy played in Adventist mission history? and (2) What do contemporary Adventists believe and practice about social justice advocacy? Method This dissertation starts by laying the theoretical and theological basis for addressing the problem. It then looks into Adventist mission literature, particularly the legacy of Ana and Ferdinand Stahl, to find the role advocacy has played in Adventist mission history. The field research applies a mixed-method. The quantitative method consists in the collection of beliefs and practices regarding advocacy from a sample of 260 Adventist students and faculty from Andrews University by using an online survey. The qualitative method includes interviews with 10 Adventist scholars and administrators (4 from Andrews, 1 from Oakwood, 1 from La Sierra, 1 from Loma Linda, 1 from Washington, 4 from the General Conference and its Divisions) and 2 PhD students. The questionnaires combined a series of closed and open-ended questions. Prior to the actual survey research, I tested the method with 33 seminary students (30 online questionnaires, 3 interviews). Findings Seventh-day Adventists have traditionally viewed evangelism and social ministry as two separate components of the Church\u27s mission with evangelism having the upper hand. Nevertheless, there have been exceptions such as the experience of the missionary couple Anna and Ferdinand Stahl who integrated evangelism and social activism. However, overall, the research participants expressed favorable views about advocacy and would like to see the Adventist Church become more engaged in social justice advocacy as a significant element in its outreach to the world. Those views are representative of younger church members (18–34 years old) and highly educated, older members, but not of most of the Church, which is, in fact, made of mostly older members (around 50 years old). The higher age groups in the sample, quite small in number, are somewhat skewed towards higher education (Masters or doctorates), which correlates with more progressive views. Only one demographic response was found to influence views on social justice advocacy: Non-Whites are significantly different from Whites on How often should Adventist Pastors advocate for social justice from the pulpit? Non-White respondents want to see pastors advocate for social justice from the pulpit more often than their White counterparts. Conclusion and recommendation A careful study of three fundamental characteristics of the Adventist identity and message—the Sabbath in the context of Isa 58, the Three Angels\u27 messages in the context of Rev 14, and the Second Coming as expounded in Matt 24–26—reveals that Adventists have been called to be a prophetic movement and a repairer of breaches. As such, Adventists are by nature prophetic evangelists, as exemplified by the life and ministry of Ana and Ferdinand Stahl. The dissertation recommends that Seventh-day Adventists critique, serve, intercede, and influence. In so doing, they will be guided by three basic commitments: commitment to Scripture, commitment to peacemaking, and commitment to human flourishing

Gen Z and Their Rights to Participation

One defining characteristic of Generation Z—those who are currently collectively under the age of 25, is their concern for social justice. They fight for themselves, their friends, their classmates, and others they see treated unfairly, whether due to issues of gender, sexuality, race, pay, or environmental. Yet a major social justice concern for Gen Z and youth, in general, is limited participation or lack of access to processes that affect their lives. This paper argues that meaningful participation of young people is vital because 1) Young people have always been key players in God’s mission; 2) Youth participation is a human right; 3) Historically youth have been key actors of social and political changes; 4) Their participation enhances order and stability in society; 5) Their participation enhances provision and protection rights, and 6) Their participation prevents and/or reduces their dropping out of the church

The Concept of Social Justice in the Social Sciences, in the Bible, and in Adventism

Social justice is included in the mission of God to redeem and restore humanity. While in the early years evangelicals viewed social justice with suspicion, considering it subordinate to evangelism, since the second half of the 20th century, social justice has gained momentum among evangelical Christians who have become favorable to a more holistic approach to mission. William Carey had already set the tone in the 19th century as his work in India included missiological responses to social justice concerns. Other more recent and similarly mission-focused social advocacy work followed, such as the Temperance Movement in early Adventism, the ongoing Enditnow campaign to end violence against women and girls, and the work of International Justice Mission, just to cite a few. However, a mission-focused social justice advocacy must be based on clear principles and guidelines. For example, one of PARL’s methods or principles is this: “Just because we can say something, doesn’t mean we have something to say” (PARL 2017). “As we determine on an ongoing basis the issues we will focus on, we keep in mind our relevant expertise, the level of unanimity of our members on a given issue, the level of resources already invested on a given issue, and whether speaking publicly in a specific instance is the best means to accomplish our goals (PARL 2017)