Journal articles: 'Blessings and curses'

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Donnelly, John. "Comments: Blessings and Curses." Journal of Petroleum Technology 58, no. 02 (February 1, 2006): 14. http://dx.doi.org/10.2118/0206-0014-jpt.

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Majalekar, Priyanka P., and Pramodkumar J. Shirote. "Fluoroquinolones: Blessings Or Curses." Current Drug Targets 21, no. 13 (October 20, 2020): 1354–70. http://dx.doi.org/10.2174/1389450121666200621193355.

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Fluoroquinolones are one of the world’s most valuable and popularly used categories of antimicrobial agents. This paper attempts to review the substantial progress of fluoroquinolones from their discovery to black box warning. Antibiotic drug choice will remain difficult in the presence of increasing resistance, but the introduction of fluoroquinolones has created a new and exciting era in antimicrobial treatment. These are a synthetic heterogeneous group of compounds used in both hospital and community practices to treat numerous severe infections. The era of quinolone antibiotics began with the serendipitous discovery of the quinolone prototype in 1962. The chronological development of fluoroquinolone reported that nalidixic acid was the first quinolone that gained popular choice for the treatment of urinary tract infection. The subsequent agents like levofloxacin, ofloxacin, norfloxacin, gatifloxacin, moxifloxacin, clinafloxacin, sparfloxacin, and ciprofloxacin were derived through side chain and nuclear manipulation from basic pharmacophore. The fluoroquinolone motifs have been found as a milestone, effective in certain infections that are respiratory tract infection, urinary tract infection, bone disorders, meningococcal and mycobacterial infections, sexually transmitted diseases, skin infections, etc. Fluoroquinolones are first entirely man-made antibiotics that exhibit antibacterial activity through the inhibition of topoisomerase II, topoisomerase IV and deoxyribonucleic acid gyrase, which is vital for chromosome replication and function. The post-marketing surveillance pointed out the favorable side effects associated with fluoroquinolones such as phototoxicity, QT interval prolongation and anaphylaxis. The discovery, development and clinical use of fluoroquinolone antibiotics in the last century contributed to a decline in morbidity and mortality rates.

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Chan, Cecilia L. W., Rainbow T. H. Ho, Wai Fu Mphil, and Amy Y. M. Chow. "Turning Curses into Blessings." Journal of Psychosocial Oncology 24, no. 4 (November 20, 2006): 15–32. http://dx.doi.org/10.1300/j077v24n04_02.

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Kahn, Christopher A. "Commentary: Blessings and Curses." Annals of Emergency Medicine 53, no. 2 (February 2009): 268–69. http://dx.doi.org/10.1016/j.annemergmed.2008.12.006.

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Jacobs, Joshua J. "Moving Forward: From Curses to Blessings." Journal of the American Academy of Orthopaedic Surgeons 21, no. 5 (May 2013): 261–65. http://dx.doi.org/10.5435/00124635-201305000-00001.

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Jacobs, Joshua J. "Moving Forward: From Curses to Blessings." Journal of the American Academy of Orthopaedic Surgeons 21, no. 5 (May 2013): 261–65. http://dx.doi.org/10.5435/jaaos-21-05-261.

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Hyekyoung Lee. "Parental Blessings and Curses in Shakespeare’s Plays." Shakespeare Review 44, no. 1 (March 2008): 177–202. http://dx.doi.org/10.17009/shakes.2008.44.1.008.

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Winter, Sebastian E., A. Marijke Keestra, Renée M. Tsolis, and Andreas J. Bäumler. "The Blessings and Curses of Intestinal Inflammation." Cell Host & Microbe 8, no. 1 (July 2010): 36–43. http://dx.doi.org/10.1016/j.chom.2010.06.003.

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Faraone, Christopher. "Curses and Blessings in Ancient Greek Oaths." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 139–56. http://dx.doi.org/10.1163/156921205776137927.

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Quarles, Charles. "The Blessings of the New Moses." Journal for the Study of the Historical Jesus 13, no. 2-3 (May 5, 2015): 307–27. http://dx.doi.org/10.1163/17455197-01302010.

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This article examines and critiques major views regarding the Old Testament background for the Matthean Beatitudes. It first evaluates the traditional view that Isaiah 61 was the primary Old Testament influence. Second, it examines and critiques N.T. Wright’s view that the juxtaposition of Mt. 5.3–11 and 23.13–33 is part of a rough chiasm intended to associate Jesus’ teaching with the blessings and curses of Deuteronomy 27–30. Finally, it offers a fresh proposal that borrows the best of Wright’s insights, but hopefully advances the discussion of the theological purpose of the Beatitudes by suggesting that Matthew’s Beatitudes are reminiscent of Moses’ final blessing of Israel in Deut. 33.29.

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Paola, Mapelli, F. De Cobelli, and Maria Picchio. "PET/MRI in Neuroendocrine Tumours: Blessings and Curses." Current Radiopharmaceuticals 12, no. 2 (July 16, 2019): 96–97. http://dx.doi.org/10.2174/1874471012999190404151701.

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Krause, Andrew R. "Community, Alterity, and Space in the Qumran Covenant Curses." Dead Sea Discoveries 25, no. 2 (September 10, 2018): 217–37. http://dx.doi.org/10.1163/15685179-12341453.

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Abstract 1QS 2 recounts a ritual in which the community convenes and shares in the annual recitation of blessings and curses for the purpose of reaffirming its communal, ritual boundaries as it is beset on all sides by darkness and transgressive ways. This group needs purifying through the ejection of the morally impure, those whose actions are judged to be ‘out of place.’ Conversely, in 4QBerakhot, the entirety of divinely ordered creation is cited in the blessing of God by the performative community in the heavenly throne room. This latter tradition understands those capable of this heavenly benediction as being sufficiently pure to stand in God’s presence, while Belial and those of his lot are already consigned to their fate in the pit. Thus, given the entirely different ideals and resultant construction of figural space in these two traditions, we are forced to question the equation of their performative contexts.

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Harrington, Susanmarie. "Blessings and curses: Theorizing, defending, and practicing writing assessment." Assessing Writing 3, no. 1 (January 1996): 107–16. http://dx.doi.org/10.1016/s1075-2935(96)90006-9.

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Chase, Emily. "Promises, Blessings, & Curses: Hagar and the Wild Ass." Bible Translator 50, no. 2 (April 1999): 214–19. http://dx.doi.org/10.1177/026009439905000203.

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Martin, Michael. "The Blessings and Curses of Big Time Football: One Perspective." Journal of Intercollegiate Sport 6, no. 1 (June 2013): 52–56. http://dx.doi.org/10.1123/jis.6.1.52.

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Frankfurter, David. "Curses, Blessings, and Ritual Authority: Egyptian Magic in Comparative Perspective." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 157–85. http://dx.doi.org/10.1163/156921205776137909.

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Frans Jozef van Beeck, S. J. "A note on Ther in curses and blessings in Chaucer." Neophilologus 69, no. 2 (April 1985): 276–83. http://dx.doi.org/10.1007/bf00413999.

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ORIHUELA, JOSÉ CARLOS. "Institutions and place: bringing context back into the study of the resource curse." Journal of Institutional Economics 14, no. 1 (June 13, 2017): 157–80. http://dx.doi.org/10.1017/s1744137417000236.

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AbstractScholars across the social sciences have debated whether resource dependence curses or blesses national development prospects, with a growing consensus on mixed outcomes and the centrality of institutions. Mainstream literature, however, falls short in depicting what the resource curse entails: the claim that “institutions matter” usually has a narrow meaning that largely overlooks the significance of place. A review of the paved road in research reveals a need to critically integrate approaches to studying the curse, as well as more insightful research onwhichinstitutions matter,how, andwhere. Expounding six governance challenges and thirteen development traps, I set out a simple yet crucial lesson: resource-based development presents both blessings and curses for any given resource-rich country in any given time period, and institutions are likely to be part of the explanation. I sketch how a “context matters” framework could guide future research, with illustrations from the Latin American experience.

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Doran, Chris. "Environmental Curses and Blessings through the Eyes of the Biblical Prophets." Worldviews: Global Religions, Culture, and Ecology 15, no. 3 (2011): 291–304. http://dx.doi.org/10.1163/156853511x588662.

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Kratz, Corinne A. "Genres of Power: A Comparative Analysis of Okiek Blessings, Curses and Oaths." Man 24, no. 4 (December 1989): 636. http://dx.doi.org/10.2307/2804292.

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Bryant, Camron D. "The blessings and curses of C57BL/6 substrains in mouse genetic studies." Annals of the New York Academy of Sciences 1245, no. 1 (December 2011): 31–33. http://dx.doi.org/10.1111/j.1749-6632.2011.06325.x.

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Hovhannisyan, A. S., and L. Ts Nikolyan. "On Semantics of Blessings & Curses in English and Armenian: Linguo-Cultural Perspective." Science and Education a New Dimension VI(182), no. 53 (November 25, 2018): 29–32. http://dx.doi.org/10.31174/send-ph2018-182vi53-07.

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McDowell. ""Surfing the Tube" for Latin American Song: The Blessings (and Curses) of YouTube." Journal of American Folklore 128, no. 509 (2015): 260. http://dx.doi.org/10.5406/jamerfolk.128.509.0260.

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Joy, Phillip, Megan Aston, Sheri Price, Meaghan Sim, Rachel Ollivier, Britney Benoit, Neda Akbari-Nassaji, and Damilola Iduye. "Blessings and Curses: Exploring the Experiences of New Mothers during the COVID-19 Pandemic." Nursing Reports 10, no. 2 (December 21, 2020): 207–19. http://dx.doi.org/10.3390/nursrep10020023.

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The aim of this study was to explore the postpartum experiences of new parents during the COVID-19 pandemic. The postpartum period can be a time of significant transition, both positive and negative, for parents as they navigate new relationships with their babies and shifts in family dynamics. Physical distancing requirements mandated by public health orders during the COVID-19 pandemic had the potential to create even more stress for parents with a newborn. Examining personal experiences would provide health care professionals with information to help guide support during significant isolation. Feminist poststructuralism guided the qualitative research process. Sixty-eight new mothers completed an open-ended on-line survey. Responses were analyzed using discourse analysis to examine the beliefs, values, and practices of the participants relating to their family experiences during the pandemic period. It was found that pandemic isolation was a time of complexity with both ‘blessings and curses’. Participants reported that it was a time for family bonding and enjoyment of being a new parent without the usual expectations. It was also a time of missed opportunities as they were not able to share milestones and memories with extended family. Caring for a newborn during the COVID-19 pandemic where complex contradictions were constructed by competing social discourses created difficult dichotomies for families. In acknowledging the complex experiences of mothers during COVID-19 isolation, nurses and midwives can come to understand and help new parents to focus on the blessings of this time while acknowledging the curses.

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Appleby, Drew C. "How to Maximize the Blessings and Minimize the Curses of Being a Psychology Major." Eye on Psi Chi Magazine 20, no. 1 (2015): 16–19. http://dx.doi.org/10.24839/1092-0803.eye20.1.16.

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Veronika Ritt-Benmimoun. "A Formal Analysis of Curses and Blessings in a Bedouin Dialect of Southern Tunisia." Zeitschrift für Arabische Linguistik, no. 64 (2016): 34. http://dx.doi.org/10.13173/zeitarabling.64.0034.

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Vanci-Osam, Ulker, and James A. Matisoff. "Blessings, Curses, Hopes and Fears: Psycho-Ostensive Expressions in Yiddish (Contraversions: Jews and Other Differences)." Asian Folklore Studies 61, no. 2 (2002): 348. http://dx.doi.org/10.2307/1178991.

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Zahoor, Rashida, and Naseem Razi. "Cyber-Crimes and Cyber Laws of Pakistan: An Overview." Progressive Research Journal of Arts & Humanities (PRJAH) 2, no. 2 (December 28, 2020): 133–43. http://dx.doi.org/10.51872/prjah.vol2.iss2.43.

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Communications have become the most essential and quite an easy as well as fast because of technology advancement. Developing states are also getting the same blessings of computer networks and internet like the developed nations of the world. Besides, such the blessings and curses take place on account of communications in the modern technology. Cyberspace - is the medium of communication on computer networking that is not safe. Criminals use such the technology to commit crimes on cyberspace. Meanwhile the sensitive data and information are hacked to injure the person, organization, society or even a state. These (cybercrimes) and criminal may be prevented by making the sufficient laws in a country. The principle aim of this study is to discuss the cybercrimes and examine the cyber laws in Pakistan. For this purpose, there are three parts of this paper. The first part addresses the cyber-crimes explicitly in Pakistan. The second part is dedicated to the legal framework of cyber laws in the country. While the last but not least part talks about the cyber security strategy of Pakistan.

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Hayati, Dewi Nur, Hariansyah Hariansyah, and Wahab Wahab. "Agama dan Modernitas dalam Praktik Ritual Mandi Safar di Kayong Utara." Jurnal Studi Agama dan Masyarakat 15, no. 2 (December 30, 2019): 140–65. http://dx.doi.org/10.23971/jsam.v15i2.1675.

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The Sungai Jambu Malay society believes that the Safar Month brings curses and illness. Avoiding this, the local community does the Safar bath ritual by reading selected shurah in the Qur’an, performing ablution, praying safely, praying rejecting curses, blessings to the Prophet, Zikir, swearing the utterance that there is no god but Allah, helping each other, friendship, eating together, praying the intention to do Safar bath with the aim to obtain safety and avoid curses in the month of Safar. This study uses a qualitative approach with ethnographic methods. The subject of the study is religious leaders and customary leaders. The techniques used in the study are non-participant observation, phone interviews and direct interviews. The study revealed that the Sungai Jambu Malay society praying for the safety, praying for longevity and rejecting disasters are a form of confidence in order that they saved from disasters and illness in the Safar month. Besides reading the surahs of al-Fatihah, al-Ikhlas, an-Naas and al-Falak to get a reward from Allah Subhanahu wa ta'ala, doing ritual bath during the safar month for the Sungai Jambu Malay society is the purification from disasters and disease. In addition, bathing also removes odors, dust, and moisturizes the skin. However, the belief of the Sungai Jambu Malay society towards the Safar month, which brought curses and illness, there is a gap and contrary to the valid Hadith regarding the safar month.

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Fraade, Steven. "RHETORIC AND HERMENEUTICS IN MIQSAT MA'AŚE HA-TORAH (4QMMT): THE CASE OF THE BLESSINGS AND CURSES." Dead Sea Discoveries 10, no. 1 (2003): 150–61. http://dx.doi.org/10.1163/15685170360584191.

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Buchholz-Kerzmann, Maria M. "Blessings and Curses: The Impact of the North Dakota Oil Boom on Offender Reentry and Reintegration into the Community." Corrections 4, no. 4 (November 7, 2017): 223–51. http://dx.doi.org/10.1080/23774657.2017.1394172.

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Finsterbusch, Karin. "Aufsummierte Tora." Journal of Ancient Judaism 2, no. 1 (May 6, 2011): 1–28. http://dx.doi.org/10.30965/21967954-00201001.

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This article studies how the word Torah is used in the Pentateuch to designate a collection of laws. In Deuteronomy – originally an independent composition – “Torah” is used for the first time as a designation of a substantial collection of laws. When Deuteronomy was integrated into the Pentateuch this deuteronomic signification of “Torah” changed: According to Exod 24:12, God gives on Mt. Sinai to Moses. Based on the key terms and , the adressees of the Pentateuch could only understand this Sinai-Torah as refering to Exod 25:1–31:17; Lev 1–27; Deut 5:1b–26:16; the blessings and curses of Deut 28; and the song of Deut 32. The Torah containing these passages forms the basis of the covenant in Moab (Deuteronomy 29–30) and is written down by Moses according to Deut 31:9, 24. This “Moabite” Torah Book is placed in the Pentateuch next to the “Book of the Covenant” which is written down by Moses as well (Exod 24:7) and which provides the basis for the covenant formed on Mt. Sinai.

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Geest, Sjaak van der. "From Wisdom to Witchcraft: Ambivalence Towards Old Age in Rural Ghana." Africa 72, no. 3 (August 2002): 437–63. http://dx.doi.org/10.3366/afr.2002.72.3.437.

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AbstractThis article presents fragments of conversation with elderly and younger people in the rural town of Kwahu Tafo. The statements of the various speakers are often contradictory. The borders between respect and hatred, admiration and envy, affection and fear prove porous. The article is an attempt to understand the changing sentiments of the young towards the old, and vice versa. Elders pronounce both blessings and curses. Their spiritual power is sometimes appreciated as wisdom, the fruit of lifelong experience. At other times that spiritual power is denounced as witchcraft. Theologically these statements sound confusing and contradictory. From a sociological point of view, however, they make sense. They express the basic ambivalence of young people towards the old. On one hand there is respect, a cultural code which is almost ‘natural’: one regards with awe and admiration what came before. On the other, old people engender resentment because of their overbearing attitude and their refusal to ‘go’. The fact that young people die while old people remain alive is a reversal of the natural order and reeks of witchcraft.

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Chan, Cecilia L. W., Andy H. Y. Ho, Pamela P. Y. Leung, Harvey M. Chochinov, Robert A. Neimeyer, Samantha M. C. Pang, and Doris M. W. Tse. "The Blessings and the Curses of Filial Piety on Dignity at the End of Life: Lived Experience of Hong Kong Chinese Adult Children Caregivers." Journal of Ethnic And Cultural Diversity in Social Work 21, no. 4 (October 2012): 277–96. http://dx.doi.org/10.1080/15313204.2012.729177.

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Belić, Smiljana Đorđević. "Stories of Traditional Magical Healing as Belief Narratives: Between the Supernatural and Secular(ised) Experience." Acta Ethnographica Hungarica 64, no. 2 (December 2019): 453–82. http://dx.doi.org/10.1556/022.2019.64.2.14.

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AbstractThis study analyses the distinctive features of stories of magical healing – thematic (meeting of the natural and supernatural as the core of the narrative), structural (stability of motifs, incorporation of other folklore genres – curses, blessings; didactic statements, cumulativity), and ideological (being based on a system of beliefs). In the genre system of folklore, stories of magical healing occupy a liminal space, right at the crossroads of two semantic fields, the demonologically coded and the secular(ised), as the connection with the supernatural is sometimes only latently present. On the one hand, they introduce mythologicaldemonological elements into the everyday, and on the other, they make abstract demonic content concrete by linking it to the plane of experience. Stories told by cunning folk about successful magical healing are an important factor in their social positioning and the verification of magical practice. The circulation of such stories within a community facilitates the creation of a picture of specific practitioners, the domain of their competences, and the effectiveness of the ritual acts. Viewed more broadly, it also creates ideas about the natural and the supernatural, the worldly and the otherworldly, eschatology, morality, and codes of conduct in the broadest sense, even when tradition is rationalised, subjected to doubt, or disagreed with.

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Suratman, Efesus. "Tinjauan Teologis Terhadap Pandemi Coronavirus Desease 2019 Dalam Prinsip Pembalasan." Manna Rafflesia 7, no. 2 (April 30, 2021): 258–78. http://dx.doi.org/10.38091/man_raf.v7i2.145.

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Many people expect a good, healthy, prosperous life, do not experience suffering. People who have a prosperous, healthy life, without suffering are usually identified with people who are obedient and fear God, where the concept of fearing God gets blessings and does not get curses, suffering, or other bad things that are often referred to as the principle of retaliation. This principle of retaliation is a common and believed principle from time to time. In wisdom literature, the principle of retaliation is one of the points that need attention. But in fact there are many who are pious, fearing God, whether they experience suffering that is not appropriate. This research approach is qualitative using a theological approach that can be used to understand the gaps that occur, collect data from various literary sources that can be used to collect the material needed, such as books in libraries, Junarl, the web, electronic mass media, etc. . the concept of the principle of retribution cannot be established in general terms and can be stated inaccurately if it is addressed to righteous people, pious people, good people, and suffering children, because the theory stated by the facts that occurs is incompatible and very contradictory.

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Lieu, Judith M. "What did Women do for the Early Church? The Recent History of a Question." Studies in Church History 49 (2013): 261–81. http://dx.doi.org/10.1017/s0424208400002187.

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The question posed in the title deliberately reverses one that has accompanied me through my academic career: what did the early church do for women? The reversal signals what will prove to be an underlying theme of what follows, namely the role of women in history as objects or as the subjects of action and of discourse. Yet already the question as conventionally phrased highlights different points of stress that reflect where it belongs within reflective historiography, the subject of this volume. Firstly, ‘What did the early church do?’ The coming of early Christianity, it is implied, brought blessings or perhaps curses, evoking a way of writing church history which goes back to Eusebius and which continues both through Edward Gibbon and through those who still portray the social and religious context of the time as one of the inarticulate search for alternative conceptions of the divine or for alternative social values that Christianity would answer. Secondly, ‘for women’: thus, a deliberate rejection of any universalizing interpretation of such effects; a recognition, or at least a suspicion, that any apparently universalizing claim is actually spoken from a ‘normal’ that is already gendered as male; an invitation to ask how women’s experience could be recovered, what the sources would look like, and, indeed, whether it can be recovered from the extant sources.

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Teklie Tesfamariam Berhe. "The Status of Democratic Developmental State in Ethiopia: Is It Rolling Back or Rolling Forward?" PanAfrican Journal of Governance and Development (PJGD) 2, no. 1 (February 28, 2021): 124–47. http://dx.doi.org/10.46404/panjogov.v2i1.2916.

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The Democratic Developmental State (DDS) model was attempted during the tenure of the Ethiopian Peoples’ Revolutionary Democratic Front’s (EPRDF) in Ethiopia. In this paper, an effort has been made hence to explore some economic blessings and political curses incurred, cases for launching and now terminating DDS, and the reform-led changes and continuities in the political economy of Ethiopia. In doing so, the researcher has depended on a qualitative approach and in-depth content analysis of secondary data sources. The finding revealed that the ideological confrontations and lusts for power coupled with the fragile institutional and structural profiles of the EPRDF-led government have precipitated the abortion of the embryonic DDS. Indeed, in the pursuit of DDS, a trade-off between promoting democracy and achieving economic development has remained at a tolerable cost. In consequence, protracted popular grievances against the unequal distribution of benefits have been accompanied by paving the birth of a new leadership submissive to the Neo-Liberal recipes. Now, the state seems as it goes to start from scratch despite some belief that the new leadership appears to regurgitate the footsteps of its predecessor EPRDF rebranding the infamous legacy. It has been found that the reformist part of the government has been facing coordination problems to materialize the political and economic reforms. To this effect, early costs of the beginnings of the reform have been encountered. For that reason, the researcher suggests that the incumbent government should constitutionally and inclusively overcome the state-wide leadership crisis to ensure positive synergy.

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Henrichs, Albert. "The Tomb of Aias and the Prospect of Hero Cult in Sophokles." Classical Antiquity 12, no. 2 (October 1, 1993): 165–80. http://dx.doi.org/10.2307/25010992.

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Sophocles' Oedipus at Colonus has traditionally been regarded as the poet's primary tragedy involving hero cult; this essay explores the more subtle but no less ritually explicit hero cult of the Aias first outlined by Burian. The passage, as Burian saw, occurs when the young Eurysakes kneels at his father's body and Teukros conducts an unusual combination of rites: supplication, curse, offering of hair, and magic (1168-84). One crucial direction to the child, kai phulasse (1180), however, is here not understood to be a paradox of the suppliant who "protects" what he seizes but rather his physical attachment to the locus where he abides as well as his ritual dependence on the source of protection (as with Orestes in Eum. 242f., 439f.). By saying a curse and obtaining protection, Teukros and Eurysakes indicate how the still-warm body of the dead hero has already acquired special powers after death: specifically, the power to bestow both blessings and curses on mortals. The argument turns from the body to the tomb, the physical and lasting monument of hero cult, which the Sophoclean audience would know. The preceding scene ends with a pivotal choral passage where the hero's burial and cult are prescribed in highly Homeric terms (1163-67). This passage forms an important link between the opposing views of the fate of the corpse (Menelaos vs. Teukros) and also between the hero's death and burial. This choral celebration of the hero's future status is cast in traditional Homeric language, but with some revealing inversions. One is the reversal of the verb whereby the earth "holds" (katechei) or possesses heroes in Homer, while Aias occupies and possesses his tomb (1167, kathexei). The evolution of Homeric views of death is traced (Archilochos, Simonides). In Sophocles' Aias the chorus performs the burial as a ritual act establishing a cult, long before it happens at the end of the play. The article concludes with a discussion of the historical cults of Aias known to the Athenians and of the more significant way that Aias (a suicide) becomes a hero: not self-consciously, as Oedipus did, but through rituals performed by his family and community. In the Aias, the poet's sense of hero cult lies closer to Homer and the epic tradition than it does, for instance, to Aeschylus.

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Ouriques, Helton Ricardo, and Gabriela Bohrer Schmidt. "Presença da china na áfrica: maldição ou benção?" RDE - Revista de Desenvolvimento Econômico 1, no. 39 (April 2015): 37. http://dx.doi.org/10.21452/rde.v17i31.3581.

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Desde a Revolução Cultural, em 1949, há um estreitamento das relações entre a China e os países africanos. Naquele momento, essas relações foram impulsionadas por motivos políticos e ideológicos. Já a partir da década de 1980 e do acelerado crescimento e

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Price, Sally. "The Curse's Blessing." Frontiers: A Journal of Women Studies 14, no. 2 (1994): 123. http://dx.doi.org/10.2307/3346635.

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Black, Nancy E. "Blessing or Curse?" Journal of Library Administration 41, no. 1-2 (January 20, 2004): 47–64. http://dx.doi.org/10.1300/j111v41n01_05.

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Diaz-Rioseco, Diego. "Blessing and Curse." Comparative Political Studies 49, no. 14 (September 24, 2016): 1930–64. http://dx.doi.org/10.1177/0010414016666833.

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Recent studies on the subnational resource curse contend that subnational rentier units suffer from the same nondemocratic tendency as their national counterparts. However, subnational rentier states worldwide exhibit contrasting political outcomes. Why are some subnational rentier units politically competitive whereas others are not? This article argues that rent-sharing regimes—the fiscal institutions for sharing resource revenues among levels of government—condition political competitiveness at the provincial level. Using novel time-series cross-sectional data on Argentina, a case with several hydrocarbon-rich units with exogenously created rent-sharing regimes, I show that oil creates negative political effects at the provincial level only when these institutions do not share—or share minor amounts of—rents with municipal governments. Conversely, political competition emerges when rent-sharing regimes distribute rents to municipal governments, as this shrinks large provincial budgets, allows municipalities to deliver public and private goods, and gives municipal politicians fiscal independence from provincial governments.

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Glass, Jennifer. "Blessing or Curse?" Work and Occupations 31, no. 3 (August 2004): 367–94. http://dx.doi.org/10.1177/0730888404266364.

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Ahmed, Junaid, and Inmaculada Martinez-Zarzoso. "Blessing or Curse." Journal of South Asian Development 11, no. 1 (March 16, 2016): 38–66. http://dx.doi.org/10.1177/0973174115624774.

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Valvis, Anastasios, Sotiris Petropoulos, Katerina Kaisari, and Asteris Huliaras. "Blessing or Curse?" Southeastern Europe 45, no. 1 (May 6, 2021): 93–122. http://dx.doi.org/10.30965/18763332-45010006.

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Abstract Studies have identified variables that influence ngo objectives, organizational structures and activities, often related to the broader socio-economic context. Among the most important are the availability of funding and the density of networks. Both factors affect ngo s by driving them either to adjust priorities and widen or limit their operations and/or to become more or less extrovert. This article aims to assess whether, how and to what extent the recent refugee crisis has impacted the Greek ngo ecosystem in terms of scope of activities, professionalization, organizational structures and transnational networking. Available funding, mostly from European institutions, has suddenly and spectacularly increased while International ngo s (ingo s) established operations to Greece – some cooperating with local partners. Likewise, several Greek ngo s (gngo s) embarked on a process of significant operational expansion, mostly ‘in the field’ and as part of an ‘emergency response’. Also, a series of grassroots organizations have been created – mainly at the local level. Based on a series of interviews with executives of the most recognizable gngo s, funders and policymakers and a survey based on questionnaires, the authors argue that the impact was both positive and negative and varied extensively depending on the size and type of organization under focus.

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Schwam, Eric. "Fever: Blessing or Curse?" Annals of Internal Medicine 121, no. 12 (December 15, 1994): 982. http://dx.doi.org/10.7326/0003-4819-121-12-199412150-00016.

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Ubel, Peter A. "Fever: Blessing or Curse?" Annals of Internal Medicine 121, no. 12 (December 15, 1994): 982. http://dx.doi.org/10.7326/0003-4819-121-12-199412150-00035.

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Fischer, Robert A. "Fever: Blessing or Curse?" Annals of Internal Medicine 121, no. 12 (December 15, 1994): 982. http://dx.doi.org/10.7326/0003-4819-121-12-199412150-00036.

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Schiller, Gary. "Fever: Blessing or Curse?" Annals of Internal Medicine 121, no. 12 (December 15, 1994): 983. http://dx.doi.org/10.7326/0003-4819-121-12-199412150-00037.

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Journal articles on the topic 'Blessings and curses'

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