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New donor countries appear in the international development, and Russia is one of those. The process of becoming a donor is complex and unclear. The case of Russia is unique from the cultural perspective, because it was not just the transit from the state A (the soviet one) to the state B (democracy), and from recipient (in the 1990s) to donor (2000s). It was a rapid transit that coincided with the social and cultural changes. The big question is what allowed Russia to emerge as a donor country at the international development arena. This needs to understand the background of Russian political ambition to be called as a donor country, and the tendency of being the strong state with almost authoritarian regime. First of all, it deals with internal development of Russia, in which the core issues were not limited to the economic and administrative changes, but also included creation of civil society. The received foreign development aid (official assistance) of the 1990s had a great impact on the Russian transit. Moreover, this impact was much more evident in civil society sphere, where the ideals of freedom and democracy prevailed.Secondly, the practice of international development assistance doesnt demonstrate the rapid transformation of countries and turn of recipient status into donor. Russia is the international law successor of the USSR. Together with the debts of less developed countries, Russia could get as well power weapon, natural and mineral resources, industrial and other assets. The key is the natural resources and the how the state (the government) could manage them for the strengthening the order and presenting Russia as developed nation. It is the issue deeply linked with cultural and mentality aspects, and it reflected as well on the relationship between the state, business and civil society.Thirdly, what does the donorship mean in Russian and for Russia? Depending on the interpretation and adaptation to the country political system, Russia is s

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This thesis is based on a case study of visually impaired students examined during fieldwork undertaken while working as an intern at the Institute for the Blind in Worcester, South Africa.

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In this thesis special attention is given to the current reality regarding education and migration in Arequipa, situated in the South of Peru. The focus of this study regards the existing perspectives of seven collaborators of Intiwawa, a young fourth pillar organization working with local families in three little villages … Coporaque, Salinas and San Isidro … in the area of Arequipa. The methodology of this research consists of literature review, participant observation, interviews and informal conversations. To improve local development in Peru a drastic change in the structure of the educational system and government is deemed as an absolute condition. The establishment of as well specific restrictions regarding students who migrate to a foreign country in order to pursue an academic study as implementing new opportunities for the local inhabitants are a second suggestion to improve local development of Peru. Further, the respondents state that improving local development needs to be done by means of anticipating on migration as a tool to create opportunities and quitting functioning as an obligation for the people in order to escape their miserable lives. Keywords: Arequipa, development, education, Intiwawa, migration, perspectives

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The thesis deals with the topic of traditional environmental knowledge (TEK). By means of a literature review, some critical issues are identified and analyzed. Firstly, I argue that TEK is divided terminologically. Several terms, with practically the same meaning, are used interchangeably. Differences surface, however, at the level of connotation and moral load. As a consequence, the use of certain words is not as innocent as it seems and terms should be approached more carefully. Secondly, I discuss the literature on the relationship between TEK and development. In the last 25 years, a lot has been written about this topic. Although a considerable amount of agreement seems to exist on the importance of TEK in development, much discussion revolves around the way in which both concept have to relate to each other. A mainstream development perspective, considering TEK as a useful tool disconnected from the cultural context, opposes a culturally sensitive perspective, in which TEK is seen from within and as the starting point to achieve development goals. Finally, in a last chapter, I examine a closely related topic, namely the TEK-conservation relationship. Again, a divide in the literature is present, but now between a culturally sensitive perspective and a conservationist perspective. The main difference is situated in the more pragmatic use of TEK by conservationist. Although development practitioners see TEK as a useful tool, they take into consideration the human dimension to a far greater extent. A reason for this can be found in the closer connection of conservation to the exact sciences. Also the fact that conservation hopped on the TEK train more recently can explain this difference. TEK was already a robust buzzword, a standardized package that could easily be applied, in comparison to the theoretical and ethical atmosphere in the found years. My main conclusion is that the literature on traditional environmental knowledge is divided among several lines.

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In the realm of globalization the concept of Corporate Social Responsibility is a much discussed one. This research investigates the friction between morality and corporate social responsibility by identifying the boundaries of moral action through corporate social responsibility of multinational corporations operating in developing countries. The concept of corporate citizenship, participation, and agency will be discussed. A new perspective originating from cosmopolitanism will be given besides the discussion on strategies of CSR achieving politics of resignation and politics of refusal. The case study of a mass non-violent social protest of women in the Warri Headquarters of Shell in Nigeria illustrates the argument for a cosmopolitan perspective. Further research is needed in order to gain deeper theoretical understanding how CSR, corporate citizenship and morality are shaped by not only corporations, but also by the notion of otherhood (Nussbaum, 1994).