To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
According to Marilyn Adams, hell poses the principal problem of evil for Christians. In this article, I show that the problem of hell can be eliminated, or solved, but not by any of four favoured theistic solutions (i.e. traditional, escapist, annihilationist and universalist) that have been provided. Rather, I argue that there is another theistic solution to the problem of hell, a morally realistic solution, which, by drawing on ethical theory, can be shown to be morally preferable to these other solutions.
In the early 1960s, the College of African Wildlife Management opened in northern Tanzania. The institution was designed to lessen the impact of decolonization by training the first generation of African wildlife wardens in the tradition of their European predecessors. The product of racialized narratives about African violence and the growth of international conservation organizations, the college could be understood as a straightforward neocolonial institution designed to perpetuate British and western influence over land and animals in East Africa. In contrast, this paper pays close attention to the circumstances and context of the college's founding, the debates over funding and control, and its institutional culture. These aspects all suggest that African governments sought to use the college as a vehicle for pursuing the Africanization of the civil service and for formalizing a contractual relationship with international organizations about mutual obligations not only to Tanzania's wildlife sector but also the country's political economy. This focus on a conservation institution created in the early days of independence demonstrates that the work of decolonization continued after independence, and that expatriate personnel and culture remained embedded in new nations, informing our narratives of decolonization, conservation, and nationalism.