Recently, the implementation of feminist foreign policy (FFP) has gained traction in the Global South. The trend is most visible in Latin America, where Mexico, Chile, and Colombia have announced their commitment to the policy. Nevertheless, FFP has been dominated in the Global North sphere as Sweden pioneered the policy in 2014. Establishing the policy outside the Global North raises the question of how a Western-based policy will be adapted to the Latin American context and understanding of feminism. This study has aimed to investigate the feminist understanding and contextualization present in Mexico's, Chile's, and Colombia's FFPs. Based on previous research, this study has developed a framework of a Global North and Global South feminist discourse to analyze the foreign policies through feminist theory. A discourse analysis focusing on the policy texts' implicit and explicit representation of the central concepts of feminism: Structures, Oppression, and Change has been conducted. The policies include central aspects of feminist thought. The Global North feminist discourse dominates the FFPs, but distinctive elements of the Global South feminist discourse are present and adapted to international norms. However, this study also finds that the FFPs lack an explicit aim to address the fundamental causes of structural inequality and oppression. While the FFPs can still be a unifying framework for governments to promote gender equality internationally, the findings of this study raise questions about the possibilities of state-centered institutions to address the root causes of unequal societies since foreign policy tends to contain oppressive structures in itself.

The cities of Africa and Asia are projected to account for 80 % of the future urban growth. Challenges brought forward by motorization and lack of accessibility; urban streets take a central position in the discussion of the sustainable city. This offers a considerable challenge in shaping cities while addressing climate change. Meanwhile there is lack of theorizations stemming from global South research. Planning models used for street planning comes from contexts far removed from the urban realities of the South. Sub-Saharan Africa has relatively low road network densities while experiencing a strong urban growth. The object of the study is Addis Ababa, a future megacity where street development is one of the central topics in the city’s planning.This thesis investigates the rationalities expressed by experts around street planning in Addis Ababa and how that shapes the planning discourse in the city. Methods employed are semi- structured interviews, desktop study and participant observations. The study uses conceptual tools from a wide range of literature on rationalities, research in the global South, extraversion, acting and action space of professionals.The results show how rationalities expressed can be understood as four rationality groupings 1) rationalities expressed regarding visions of the city, 2) rationalities expressed regarding the functions of streets, 3) rationalities expressed how to process a project and 4) rationalities expressed regarding relationship and power dynamics. Through the interplay between the rationality groupings a perceived space of action emerges. The rationalities influence what actors see as possible and desirable courses of action. The study concludes that all rationality groupings are not equal, instead visions of the city and relational rationalities seem to hold larger influence on shaping the streetscapes of Addis Ababa. Further, less rigid formulations of what constitutes the formal action space, allows third sector actors to influence and diffuse their rationalities into the city’s street planning process.

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Yes / As of April 2020, the IMF categorised seven African countries as being in debt distress, whilst identifying twelve more that were at high risk of becoming distress. It is no longer a secret that considered immutable and eternally binding, debt by the global south (i.e., poor developing African countries) has become a tool for imperial powers in the post-colonial world to enforce and perpetuate their dominance over the global south. This is despite serious global crises that emerge from, and/or were caused by the rich countries of the global north; specifically, the negative effects of the global financial crisis of 2008, devastating impact of Covid-19 pandemic, and impact of Russia-Ukraine war on the African economies and contribution to these debt vulnerabilities. Yet, the rich countries of the global north have insisted on these poor countries to continue financing their debts. The paper considers how African countries could legally cancel the repayment of the debts by relying on the principles of international law (such as pacta sunt servanda, limit to legal obligation to pay, force majeure, State of Necessity or rebus sic stantibus) and States’ declarations to commitment to sustainable development agenda (such as the European Union’s response to the adoption of the 2030 Agenda featured in its Commission’s 2016 Communication) could be used as justifying grounds for cancellation of Africa debts. The paper draws on international law and development in the light of dependency and postcolonial theories and employs the human rights-based approach, interdisciplinary and critical-analytical perspective and using qualitative empirical evidence from rich countries and institutions of the global north and poor developing countries of the global south for analysis.

Amsterdam and Dhaka are two cities that represent the global north and the global south respectively. Both cities are, because of climate change, prone to heavy rain that can lead to flooding. Due to the fact that global north and global south are facing different challenges when it comes to implementing urban resilience, in combination with lack understanding of how policy of urban resilience is created, it leads to question if the global north and global south differ regarding their understanding of urban resilience. The purpose of this study was therefore to compare narratives of urban resilience in Amsterdam and Dhaka to explore if the understanding of urban resilience in various documents differ between the global north and global south. Therefore, the study aimed to provide an understanding of whether who describes urban resilience is important for how urban resilience is presented. This study applied socio-ecological theory to explain whether the strategies implemented can be characterized as transformative or adaptive approach to urban resilience. Further, the study was conducted using qualitative narrative analysis. Finally, this study shows that narrative of urban resilience differs between Amsterdam and Dhaka, which indicates that the narrator has an impact on the presentation of urban resilience. The study also shows that narrative of urban resilience has an impact on which strategies are employed. Finally, power also plays an important role in crisis management.

With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

This thesis explores the opportunities, challenges, and initiatives for coffee tourism in the context of Ethiopia. My research addresses five themes to achieve its research aims, which are as follows: arriving at prospective coffee tourism frameworks; addressing the reasons behind the underdevelopment of coffee tourism in Ethiopia; highlighting coffee tourism’s opportunities and challenges in Ethiopia; identifying potential coffee tourists, and; initiating coffee tourism through local collaborations. The core research methodologies are: fieldwork in Ethiopia involving a series of interviews with key stakeholders and a detailed case study of one potential coffee tourism region; digital ethnography, and; knowledge transfer activities enabled by several conceptual approaches such as development in Africa, power relations, reformed orientalism, situated knowledge, self-other, emotional geographies, and participatory geographies. Through this research, I found that coffee tourism cannot simply be a combination of coffee and tourism; coffee tourism needs to be understood through various contexts in addition to that of tourism; coffee tourism can be a more practical tourism form and a new coffee marketing vehicle in Ethiopia, and; coffee tourism potentially brings more advantages to the coffee industry in coffee bean exporting countries with current sustainable coffee initiatives such as fair trade or other coffee certification projects. Coffee tourism is not widely discussed in academia, and I argue that this research addresses several gaps in the literature: suggestions for coffee tourism frameworks, coffee tourism research in the context of Ethiopia, coffee tourism research beyond simple analysis in terms of the tourism or coffee industries, and a new illumination on Ethiopian culture, tourism, and coffee culture. Raising the topic of South Korea’s impact in Ethiopia as well as the East Asian role in coffee tourism is also an important contribution to academia. During my PhD tenure, I found a potential global partnership between coffee bean exporting countries and coffee bean importing countries through coffee. Ethiopia is an ideal place for coffee tourism, and it is my hope that coffee tourism could present an approach that brings to light Ethiopia's cultural wealth.

With globalization the subject of partnership has become one of the main issues in World Mission. Partnerships are formed in all parts of the world in order to promote collaboration between churches, denominations, and mission organizations. Although good partner relationships are a desired objective, historical prejudices and cultural differences and bias lead to barriers which hinder good partnership relations. How can these barriers be overcome? Christian partnerships are usually only based on a collaboration of the partners and the Christian aspect in a relationship in World Mission is neglected. This study presents a theological basis for a Christian relationship in World Mission, coming from the creation of the human being in the image of God, the communion within the Trinity, especially the concepts of “kenosis” and “koinonia,” and the image of the Body of Christ. A second part of this study researches the historical and sociological aspects of partnership in order to identify barriers for a good partner relationship. The findings of the theological research will then be compared with the outcomes of the historical and sociological study and conclusions for an improvement should be presented. The foundation for mission-church relationship in a global context needs to be a spiritual relationship, since the acting partners come together on a basis of their Christian faith and are part of the universal Body of Christ. The kenotic attitude of the partners plays a major role in their relationship and the proposed model for functioning relationships in World Mission needs to be an organic-complementary communion. The last part then presents a new model for the relationship in World Mission, in which several elements of organic-complementary communion are described. These elements are living together in the Body of Christ, learning together, serving together, suffering and celebrating together, sharing together, working together, and discovering theology together. The study concludes with a proposal of a concept of a “common space” in order to show how such a new model could be lived out in the everyday relationships in World Mission. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The analysis of the rules evolution, in particular internationally, demonstrates normative and principles conflicts that serve as power play instrument and the colonizer-colonized dichotomy, even when its essence is directed to the maintenance of peace. The the Responsibility While protecting (RWP) presented by Brazil in 2011, within the context of the development of global standards, permeated by non-linear conflictual interactions, where the interventions based on a Responsibility to Protect(R2P) civilians, have challenged the existing structures in the global order and therefore has sparked great debate regarding the prevalence of decisions emanating from the United Nations Security Council - UNSC against the sovereignty and self-determination of peoples, since there is no control of legality and legitimacy of that discretion which the United Nations - UN holds. In this sense, the present work aims to analyze if the Responsibility to Protect can be considered as an attempt to influence from the Global South countries in the production of global standards and this can work as a capable principle of safeguarding the coercive nature of measures by of the UNSC, a way of accountability that implies a large extent by the level of responsibility of emanating acts from the UN Security Council that determ interventions, and what tools are needed for the Responsibility to Protect is an effective tool of prior control of legality and legitimacy. In order to meet this goal, we adopted a dialectical approach, drawing on the monographic method, through bibliographical and documentary research and interdisciplinary literature, among others that apply to the subject under study. / A análise da evolução das normas, em específico no âmbito internacional, demonstra conflitos normativos e principiológicos que servem de instrumento de reprodução de poder e da dicotomia colonizador-colonizado, mesmo quando sua essência está voltada para a manutenção da paz. O Princípio da Responsabilidade ao Proteger (RWP, sigla em inglês), apresentado pelo Brasil em 2011, surge no contexto da evolução das normas globais, permeadas por interações não lineares conflituosas, onde a implementação cada vez maior de intervenções baseadas em uma Responsabilidade de Proteger (R2P, sigla em inglês) civis, tem desafiado as estruturas existentes na ordem global e por isso tem suscitado grande debate no que toca a prevalência de decisões emanadas do Conselho de Segurança das Nações Unidas - CSNU face à soberania e a autodeterminação dos povos, uma vez que não há um controle de legalidade e legitimidade desse poder discricionário do qual a Organização das Nações Unidas - ONU é detentora. Nesse sentido, a presente dissertação visa analisar se a Responsabilidade ao Proteger pode ser considerada como uma tentativa de influência a partir dos países do Sul Global na produção de normas globais e se esta pode funcionar como um princípio capaz de acautelar as medidas de natureza coercitiva por parte do CSNU, isto é, uma forma de accountability que implique em um maior nível de responsabilidade por parte dos atos emanados do Conselho de Segurança da ONU que determinem intervenções, bem como quais são os instrumentos necessários para que a Responsabilidade ao Proteger seja uma ferramenta eficaz de controle prévio de legalidade e legitimidade. De forma a cumprir esse objetivo, adotou-se uma abordagem dialética, valendo-se do método monográfico, por meio de pesquisa bibliográfica e documental e literatura especializada interdisciplinar, dentre outras que aplicáveis ao tema em estudo.