Reconstruction of megalake Chad using shuttle radar topographic mission data

In the 2,500,000 km² Lake Chad Basin in central Africa, the 2000 Shuttle Radar Topographic Mission (SRTM) data have been used to supplement the existing topographic data. SRTM data produce much sharper images of the region's topography and provide new insights into debates about the nature and extent of late Quaternary Lake Chad. This paper shows that the accuracy of SRTM30, the recently released 30 arc seconds topographic data from SRTM, largely surpasses that of previous global Digital Elevation Models (DEMs) available in the region. Using a GIS we identified from SRTM30 elevation data key features in the landscape topography providing further evidence for the existence of a Megalake Chad. The SRTM30 data corroborate the presence of two ancient shorelines associated with stillstands of the paleolake at the elevation of the Mayo Kebbi and Bahr el Ghazal spillovers. We found a general flattening of the topography in the region covered by Megalake Chad which is most likely the result of wave-cut action. The SRTM30 data show that the remains of the highest paleoshoreline have a constant elevation of 325 ± 5 m amsl. At its maximum extent, Megalake Chad had an area of about 340 000 km² (only 8% less than the present-day world's largest lake, the Caspian Sea). The SRTM30 data also revealed ancient drainage networks in the Sahara that lead to Megalake Chad. We compiled available 14C dates to constrain Holocene Megalake Chad events. The results presented in this paper have significant consequences for improving our knowledge of regional paleohydrology and continental climate change. This study is also the first step for a GIS-based reconstruction of late Quaternary paleohydrology in tropical Africa.

A mystery to the medical world : Florence Nightingale, Rosendo Salvado and the risk of civilisation

In 1860 Florence Nightingale conducted a study on the mortality rates of indigenous children attending native colonial schools across the British Empire. Her study was driven by the question: ‘Can we civilise the natives without killing them?’ One colonial school that participated in the survey was New Norcia Benedictine mission in Western Australia. When Rosendo Salvado, the mission’s superintendent, responded, he drew on his daily encounters with the Yuat people, his statistics on the mission residents and his Benedictine philosophy of civilisation and conversion of colonised peoples. The correspondence between Salvado and Nightingale took place in the climate of intense debates about Aboriginal health, colonisation and extinction in Britain and the colonies. While many settlers and colonial observers understood Aboriginal depopulation to be the result of either the vices and diseases of unprincipled Europeans or an unstoppable destiny, whether Divine Providence or natural selection, Nightingale and Salvado shared a belief in practical solutions to what they understood to be a practical problem. Their collaboration is an example of the humanitarian opposition to the racial pessimism of Social Darwinism. They both sought to use the recently influential intellectual discipline of social statistics to support their conviction that Aborigines, if patiently and carefully handled, would survive the admittedly risky process of civilisation.

UnitingWorld : Partnership for effective involvement in mission including development

This chapter argues that, both theologically and practically, development is a form of mission and therefore dividing 'mission' and 'development' is artificial. A theological understanding of mission clearly incorporates upholding rights especially of people most excluded and vulnerable, the core task of development.One church agency involved in both development and supporting partners in communicating the gospel is UnitingWorld – the national agency of the Uniting Church in Australia responsible for international partnerships including development. The Uniting Church was formed in 1977 from the merging of three denominations, all of which had a long history of overseas engagement – for example with Fiji since 1844 and Korea since 1889. Such partnerships have endured and spread to the point where the Uniting Church now has thirty six formal partners, mainly in the Pacific and Asia.Over the past 20 years, a range of social trends, such as decolonisation, climate change, and increased global commitment to justice, as well as changes in missiological thinking, have influenced collaboration with indigenous churches as well as organisations not explicitly Christian.Recolonising approaches by international inter-government bodies and by the Australian government through promoting predominantly western neo-liberal economic values to neighbours, invites the church to collaborate in valuing partner cultures, spiritualities, values and world-views. For UnitingWorld this is most evident in its Pacific engagement, especially with programs arising from the Pacific Conference of Churches.These factors have further relativised the tensions between what was seen as “mission” and what was seen as “development”. Evangelism as communication of good news exhibits a different hue – now coming out of the natural conversations between partners and speaking of God’s life- giving alternatives to destructive social and economic models. Whilst development is inherent in mission, the major challenge faced by UnitingWorld is with Protestant partners strongly influenced by an era of church teaching that emphasised personal commitment tied to distinctive religious expressions.In this chapter we use case studies from the Pacific to show how UnitingWorld is partnering with a range of church and other organisations to support people in exercising their rights and re-engaging Australian church communities in this task.

Cultural diversity through transformative action research: translating ideas into real world impact

According to the World Bank, in 2013 more than 215 million people were living outside their countries of birth, and the United Nations Population Fund outlined that if all international migrants lived in the same place they would constitute the world’s fifth most populous country. In other words, the world’s migrant population is greater than at any other time in history and is expected to grow further. As a result of this ever-increasing human mobility, cultural diversity is a fait accompli. For this reason the mission of the Alfred Deakin Research Institute for Citizenship and Globalisation (ADRI-CG), since its inception in 2001, has been to work towards fostering intercultural understanding, human rights and social inclusion through transformative action research and within multidisciplinary approaches. Further, the Institute is mindful that academic work alone is not enough to effect lasting change in both policy and practice, and as such continually seeks strategic partnerships and effective dissemination strategies to influence public policy, and reach communities both locally and globally.