Peru exhibits seven of the nine primary factors that render a region highly susceptible to climate change risks, as outlined by the Peruvian Ministry of Environment. Despite this, progress on climate adaptation is slowing on all fronts when it should be accelerating, according to a United Nations Environment Program Adaptation Gap report, a failure that has massive implications for losses and damages, particularly for the most vulnerable.

We are taught to think about things in particular ways. The way we are taught to see the world, and the “rules” that structure it, change how we interpret the world. The limits of our moral imagination - including the potential to envision an economy befitting human dignity and supporting the common good - are often calcified as a result of this early formation.

While the latter explores competing imaginaries of economic solidarity in contemporary Senegal, my EoF fellowship research has allowed me to situate current developments within a longer history of local economic thought, by excavating local ideas around “alternative” and “solidarity” economies, and the way that economic thinkers have drawn on anthropology and theology. A particularly interesting figure in this regard is Mamadou Dia.

Imagine you are eighteen, finishing high school in France. You have to pick which university to apply to. Two are open to you, offering the same field of study. But under different conditions.

Why do our existing economic frameworks keep failing to address what digital platforms are doing to people, markets, and the planet? And what would a different, common-sense framework look like?

Many people have encountered situations where food remains after a meal. Once everyone is full, households often face a choice: throw the remaining food away or continue eating it.

We tend to believe that good people make good economies. If only those who hold economic power were more conscientious, more responsible, more aware of the common good, the thinking goes, our systems would become fairer and more sustainable. This hope, while not wrong, is incomplete.

The article explores the theological foundations of the steward-ownership model and presents it as a possible alternative to dominant economic paradigms based on the primacy of private ownership, profit maximization, and short-term economic interests.

For a long time, Indigenous peoples were portrayed only as vulnerable populations in the face of these crises. However, recent research shows something different: Indigenous peoples are not only resisting destruction, but also producing concrete alternatives to regenerate territories, restore ecological relationships, and build sustainable ways of living.

How was land actually assigned to families? Did the fascist administration follow the technical rules it claimed to use, or was the allocation of land shaped by other practical and administrative factors?