While the benefits of CCTs are well established, the literature on the electoral gains derived from CCT implementation has found varying results regarding the response from voters after its introduction. A metastudy by Araújo finds generally positive impacts from CCTs on incumbents’ vote share, but articles such as Imai et al. for the case of Mexico document no effects on incumbent support or even electoral turnout

Care cannot be relegated to the home and the private sphere, nor to specific groups of people; care can and ought to be practiced by all, in many different areas of life – also those areas that we do not conventionally associate with care, such as university institutions. With this in mind, the aim of this study has been to answer the question of how we can recognise and understand the practice of care at university institutions.

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.