Academic literature on the topic 'Church and agriculture'
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Journal articles on the topic "Church and agriculture"
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Rich, Vera. "Polish agriculture: Church and State at odds." Nature 313, no. 5997 (January 1985): 5. http://dx.doi.org/10.1038/313005a0.
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Ivanović, Darko. "The Church of Sv. Georgije in Novo Selo." Sabornost, no. 14 (2020): 157–76. http://dx.doi.org/10.5937/sabornost2014157i.
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The church in Novo Selo was build in 1893. and it was consecrated the next. It is placed in the center of the village next to the Tsarigrad Road. The church is the main decoration of the village, in everything, the architecture, the iconostasis and the fragrant gate. The church always had diligent and respectable priests, who, in addition to the priestly service, also helped the parishioners, especially in education and agriculture. The church of Sv. Georgije as well as all other Serbian Orthodox churches, had a great merit in embracing Orthodoxy and Serbianness in this ares.
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Escobar, Donoso. "U.S. Agriculture and Rurality: A Changing Dyad Impacting the Church." Review & Expositor 89, no. 4 (December 1992): 549–63. http://dx.doi.org/10.1177/003463739208900410.
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Priddy, David W. "Eating with penitence: An essay on the local church eating responsibly." Review & Expositor 117, no. 4 (November 2020): 453–63. http://dx.doi.org/10.1177/0034637320969211.
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In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.
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Jambrek, Stanko. "Church Models for the 21st Century." Kairos 13, no. 1 (April 18, 2019): 37–91. http://dx.doi.org/10.32862/k.13.1.2.
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In order to have a fruitful understanding of the nature of the Church, the Bible uses a variety of pictures, which when taken together form Church models by which believers live and act by. We have reviewed Church models in three categories: the first category is taken by Church models which are formed today by our everyday life; the second one are Church models which have been created by man throughout history; and third, the Church models which have a foundation in the Word of God. Church models formed by everyday life and man-made Church models can be used as negative examples of models to be changed and avoided, especially models of the Church as an institution and as a denomination. The Bible shows a particular reality and nature of the Church by using numerous different pictures from everyday life. These include pictures from the ownership system; the picture of the way the human body works; pictures from premarital, marital, and family life; pictures from architecture, agriculture, cattle breeding, fishery, and citizenship and patriotism. Each of the used pictures communicates one or more God’s truths in a way that is experientially very close and familiar to the listeners and readers. These pictures reflect life and point towards life. The 21st century Christianity needs to adopt and apply Biblical pictures of Church which, when taken together, form the Biblical Church model. As we establish this model, we need to focus on God and His purposes and plans for a specific time, place, and culture. Our communication with God needs to be completely open, and the Church needs to be prepared to follow God’s plans and the guidance of the Holy Spirit. The Biblical Church model contains God’s (immutable) and human (mutable) elements. God is immutable, which is why anything that is permanent and immutable in Church comes from God, and what can and needs to be changed is anything that came from people. The human elements need to be aligned with God’s Word and the Holy Spirit’s guidance, so that the Church would be able to obey God’s will fruitfully.
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Manzetti, Luigi. "The Evolution of Agricultural Interest Groups in Argentina." Journal of Latin American Studies 24, no. 3 (October 1992): 585–616. http://dx.doi.org/10.1017/s0022216x00024287.
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Argentina's history has been profoundly influenced by the development of its agriculture. It was through the exportation of beef and grain that the country experienced spectacular economic growth between 1880 and 1930. Historically, agricultural and agro-industrial production have made up between 70 and 80% of export earnings.1 As a consequence, the sector's dominant interest group during that period, the Argentine Rural Society (Sociedad Rural Argentina – SRA) acquired enormous economic power, which led to political clout as many of its members went on to become presidents of the republic and to staff the most important ministries. Because of the political influence so attained the SRA was soon referred to as one of the key factores de poder, or power holders, along with the military, the Church and, later on, labour. This hegemony came to an end in the mid-1940s when industrialisation replaced agriculture as the main contributor to the nation's Gross Domestic Product (GDP), and when Peronism removed the landowning elite from control of the levers of power. The agricultural sector continued to take a backseat among the priorities of most of the administrations following Perón's downfall in 1955, because the future of Argentina was perceived to rest upon the promotion of import substitution industrialisation. Agricultural interest groups were never again able to gain the same kind of access to economic policy-making as they had once enjoyed. To make matters worse, the whole rural sector was forced to finance the state-led industrialisation process through a variety of direct and indirect government taxes.
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Coja, Sergejs. "The life and work of the student of the Riga Polytechnic Institute, psalmist Jaan Jürjens (1866–1915)." History of Engineering Sciences and Institutions of Higher Education 2 (November 1, 2018): 129–36. http://dx.doi.org/10.7250/hesihe.2018.010.
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Jaan Jürjens was an Estonian of Russian Orthodox faith. He graduated from the Riga Orthodox Theological Seminary in 1888 and from St. Petersburg Orthodox Theological Academy in 1902. From 1907 to 1910, he studied at the Department of Agriculture of Riga Polytechnic Institute. During the late 19th and early 20th centuries, he served the Russian Orthodox Church and fellow humans as churchwarden, elementary school teacher and professor of Orthodox Theological Seminary. Jaan Jürjens is an author of several published books and scientific papers.
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Walker, Paul. "Of Gardens and Prosperity." Worldviews 18, no. 1 (March 26, 2014): 77–98. http://dx.doi.org/10.1163/15685357-01801002.
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Members of the Church of Jesus Christ of Latter-day Saints (LDS), like many other Christians, believe in the importance of human stewardship over the natural world; yet within LDS doctrine, hints of less hierarchical inclusiveness of non-human beings can be found. The interpretation of LDS doctrine relating to the Fall underlie the influences of two LDS presidents, Ezra Taft Benson and Spencer W. Kimball, whose contrasting ideas illustrate that connections among ecology, righteousness, and prosperity continue to be complicated by the progression of technology and globalization in contrast to the frontier and agrarian foundations of the church. A close examination of a frequently cited passage in the Book of Mormon shows how Kimball’s encouragement to plant gardens is more amenable to a “prosperous” spiritual and/or material relationship to the environment than the methods Benson advocated to promote efficient agriculture and general prosperity.
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Haiman, Mordechai, Eli Argaman, and Ilan Stavi. "Ancient runoff harvesting agriculture in the arid Beer Sheva Valley, Israel: An interdisciplinary study." Holocene 30, no. 8 (April 1, 2020): 1196–204. http://dx.doi.org/10.1177/0959683620913917.
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Between 2004 and 2008, a wealth of ancient agriculture-related finds was uncovered during a survey throughout the loess plains of the Beer Sheva Valley region, in the arid northern Negev, Israel. The survey was conducted under the framework of an archeological study, aimed at assessing the similarities and dissimilarities of the valley’s ancient agricultural systems to those of the Negev Highlands to the south and of the Judean Lowlands and Southern Hebron Mountains to the north. Data collection from selected sites included detailed mapping of settlements and their hinterlands. Ancient runoff farming systems, comprised of relatively uniform stone terraces transecting the wadis (ephemeral stream channels), and other agriculture-related structures, such as tuleilat el anab (spatially patterned stone mounds erected on hillslopes), were revealed throughout the region. Other archeological finds included a variety of structures, including livestock pens, square watchtowers, rock-cut water cisterns, and others. This study indicates that like the agricultural systems in the neighboring southern and northern regions, the systematic terracing of wadis across the Beer Sheva Valley region was affiliated with the monastic settlement system, which was centrally managed by the church in the service of the Byzantine Empire. The significance of this settlement system stems from its highly capable central organization, aiming to achieve geo-political control of space. Despite peaking in the mid-6th century CE, this system persisted throughout the Early Islamic period, until the mid-8th century CE. Results of this study contradict the conclusions of previous studies, which negated the viability of ancient runoff farming across the loess plains of the Beer Sheva Valley region. Insights of this research highlight the need for interdisciplinary studies when assessing the interactions between human populations and the natural environment in ancient times.
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Goyvaerts, Samuel, and Nikolaas Vande Keere. "Liturgy and Landscape—Re-Activating Christian Funeral Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery." Religions 11, no. 8 (August 7, 2020): 407. http://dx.doi.org/10.3390/rel11080407.
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We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in Flanders today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.
Dissertations / Theses on the topic "Church and agriculture"
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Leedy, Todd Holzgrefe. "The soil of salvation African agriculture and American methodism in colonial Zimbabwe, 1939-1962 /." Gainesville, FL, 2000. http://www.archive.org/details/soilofsalvation00leed.
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Winans, Sherwood, Barry Tickes, and Mike Ottman. "Wheat and Barley Variety Demonstrations, Bruce Church Range, Poston, AZ - 1986." College of Agriculture, University of Arizona (Tucson, AZ), 1986. http://hdl.handle.net/10150/200550.
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A wheat and barley demonstration on the Bruce Church Farm, Poston, Arizona, harvested June 5, 1986, gave crop and variety performance differences under grower management conditions. The top yielding barley variety was Westbred Gustoe, 6190 lbs /acre. The leading durum varieties were Turbo and Yavaros, 7280 and 7220 lbs/acre, respectively. Durum Wheat Westbred 881 was highest in protein (15.6 %) and lowest in percentage of yellowberry. In the bread wheat varieties, yields ranged from 6740 to 6570 lbs per acre. Varieties tested were Yecora Rojo, Probred, Probrand 775, and Westbred 911, with no significant differences in yield between varieties. Yecora Rojo was highest in protein (15.8 %). While these are the results of one year, continued testing over several years is necessary to assess variety performance under grower management conditions.
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Gratton, David John. "Paternalism, politics and estate management : the fifth Earl Fitzwilliam (1786-1857)." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310792.
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Winans, S., and M. J. Ottman. "Wheat and Durum Variety Trial at the Bruce Church Ranch, Poston, 1988." College of Agriculture, University of Arizona (Tucson, AZ), 1988. http://hdl.handle.net/10150/200820.
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Winans, Sherwood, and Mike Ottman. "Wheat and Barley Variety Test at the Bruce Church Range, Poston, 1987." College of Agriculture, University of Arizona (Tucson, AZ), 1987. http://hdl.handle.net/10150/203829.
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A wheat and barley test on the Bruce Church Ranch, Poston, Arizona, La Paz County, harvested June 8 & 9, 1987, gave crop and variety performance differences under grower management conditions. The top yielding barley variety was Fiesta, 6990 lbs /ac. The leading durum varieties were Turbo, Gem and Aldura. Durum wheat Westbred 881 was highest in protein (13.7 %). In red wheat varieties, yields ranged from 4660 to 5750 lbs/ac. The top three varieties were Baker, Probred and Yecora Rojo. Baker was highest in protein (14.6 %), followed by Yecora Rojo (14.2%). Continued testing over several years is necessary to assess variety performance under grower management conditions.
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Razouk, Chehadé Nicolas. "Les patrimoines communautaires grecs-orthodoxes au Mont-Liban : les waqfs des monastères, réseaux de rapports sociaux à l'époque contemporaine." Thesis, Bordeaux 3, 2012. http://www.theses.fr/2012BOR30034.
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Cette recherche décrit les évolutions du waqf des grecs-orthodoxes et des lois qui le gèrent à travers les années et donne un éclairage sur la condition des monastères de l’archevêché de l’Église grecque-orthodoxe du Mont-Liban. En mettant en correspondance, dans la première partie, les différents aspects historiques, structuraux, canoniques de cette Église et des waqfs avant la seconde moitié du XXème siècle, nous avons mis en évidence les situations et les conditions politiques et socio-économiques dans cette période qui ont influencé cette Église en général, et les waqfs des monastères, en particulier. Dans la deuxième partie, nous avons présenté le monachisme dans l’Église grecque-orthodoxe d’Antioche, l’organisation des monastères dans l’archevêché du Mont-Liban et de leurs waqfs avant et après la période de renaissance et les défis rencontrés depuis la Première Guerre mondiale de 1914. En étudiant le fonctionnement des monastères et de leurs waqfs dans l’archevêché grec-orthodoxe du Mont-Liban dans la seconde moitié du XXème siècle, la période de reprise, et plus particulièrement Saint-Georges à Deir elHarf, Notre-Dame à Kaftoun, Saint-Michel à Beq‘ata, Saint-Selwan et Saint-Jean à Douma, Notre-Dame à Hamatoura et Notre-Dame elNouriyé, nous avons découvert la spécificité de chacun. Les études de terrain ont montré que c’est l’importance théologique, écologique et socio-économique qui a permis de favoriser le développement des waqfs et de permettre ainsi aux biens monastiques de contribuer avec évidence à l’épanouissement spirituel et ethico-religieux d’une partie des Libanais. Dans la troisième partie, nous avons utilisé la méthode financière de l’analyse des recettes et des dépenses de trois monastères de l’archevêché grec-orthodoxe du Mont-Liban de 2005 à 2010 ; et celle-ci, en mettant en avant les bonnes qualités de gestion et d’administration des waqfs malgré les difficultés rencontrées, nous a permis d’obtenir la preuve concrète que toutes les actions de développement ont été entreprises dans l’optique de répondre à la vocation première théologique, spirituel, écologique et socio-économique des monastères. Afin de répondre aux exigences de la conjoncture socio-économique du monde contemporain et de ne pas se laisser dépasser par les évolutions techniques, il semble indispensable d’avoir recours aux méthodes les plus modernes en matière d’économie, de gestion et de finances dans la gestion du waqf. L’étude propose différentes solutions pour atteindre ces objectifs et prendrait en compte les solutions pour faire face aux nombreux obstacles susceptibles de se dresser sur le chemin du développement des waqfsThis research depicts the evolution through time of the Greek Orthodox waqf as well as the laws that govern it. It also highlights the condition of Mount Lebanon’s Greek Orthodox Archdiocese Monasteries. In the first part, this study introduced the different historical, structural, and canonical aspects of the Greek Orthodox Church of Antioch and its waqf before the second half of the Twentieth century. It has showed the socio-economic and political situations and conditions that have influenced this Church in general, and the waqf and monasteries in particular. In the second part, we introduced monasticism in the Greek Orthodox Church of Antioch, the organization of monasteries in the Archdiocese of Mount Lebanon before and after the period of renaissance and the challenges they met since the First World War in 1914. By studying the functioning of monasteries and their waqf in Mount Lebanon’s Greek Orthodox Archdiocese in the second half of the Twentieth Century – more particularly Saint George in Deir al-Harf, the Dormition of the Theotokos in Kaftoun, the Archangel Michael in Beq’ata, Saint Selwan and Saint John in Douma, the Dormition of the Theotokos in Hamatoura, and the Lady al-Nouriyyah – we were able to discover the specificity of each one. In the second part, we introduced monasticism in the Greek Orthodox Church of Antioch, the organization of monasteries in the Archdiocese of Mount Lebanon before and after the period of renaissance and the challenges they met in the second half of the Twentieth Century. We followed the improvement of the structure of monasteries and their development – infrastructure, construction, new equipment, agriculture, etc. Field studies have showed that it is the theological, ecological, and socio-economic importance that helped to promote the development of waqf and thereby enable the monastic properties to contribute efficiently to the social wellbeing of some of the Lebanese. In the third part, we used financial analysis method of revenue and expenditure of three monasteries of Mount Lebanon’s Greek Orthodox Archdiocese from 2005-2010; this highlighting the good qualities of management and administration of waqf despite the difficulties, we were able to get concrete proof that all development actions were undertaken with a view to answer the monasteries’ primary mission – i.e. one that is theological, spiritual, ecological, and socio-economic – and to serve social welfare. To meet the requirements of the contemporary world’s socio-economic conditions and not be overtaken by technical evolutions, it seems essential to resort to the latest methods in economics, management and finance to manage the waqf. The study proposes various solutions to achieve these objectives and take into account the solutions to address the many barriers that may stand in the way of the development of the waqf
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Booth, Anna. "Buildings as historical documents : a study of church buildings within the southern inland agricultural area of South Australia /." Title page, contents and introduction only, 1989. http://web4.library.adelaide.edu.au/theses/09AR/09arb725.pdf.
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Thesis (B.A. (Hons))--University of Adelaide, 1990.Illustrations consist mainly of coloured photographs. Figure 9 & 10 are black and white photocopies. Includes bibliographical references (leaves 39-41).
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Adams, Frederick Allan. "A case study of the Elim Farm Project of the Filipino Free Methodist Church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Judy, Mark. "A manual for pastoring the small Baptist church in a historically agricultural community that is changing into an affluent community." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Ponciano, Nilton Paulo [UNESP]. "Fronteira, religião, cidade: o papel da igreja católica no processo de organização sócio-espacial de Fátima do Sul/MS (1943-1965)." Universidade Estadual Paulista (UNESP), 2006. http://hdl.handle.net/11449/103192.
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Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0
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ponciano_np_dr_assis.pdf: 2886250 bytes, checksum: e3cb6e699e43f29a413871a84d0dfcf4 (MD5)Esta pesquisa examina o processo de organização sócio-espacial da cidade de Fátima do Sul, MS, de 1943 a 1965, enfatizando neste, o papel de uma das instituições religiosas mais importantes do Ocidente, a Igreja Católica do Brasil. Partindo da política de colonização do Brasil Central, planejada e executada pelo Estado Novo, intitulada - Marcha para Oeste - , analisando as intenções e os efeitos deste projeto para a região do extremo sul de Mato Grosso, locus da implantação da Colônia Agrícola Nacional de Dourados, em 1943, procurou-se reconstruir historicamente a contribuição da Igreja Católica, a partir da ação desta instituição no cotidiano dos migrantes daquele período. Nesta análise, privilegiou-se o olhar para a participação da Igreja Católica na organização da cidade de Fátima do Sul, que se localiza no interior da Colônia e sua contribuição na formação da identidade local. Este estudo focaliza, assim, a ação dos padres católicos na constituição desta cidade, baseando-se na perspectiva histórico-antropológica e na observação em micro-análise. Buscou-se, para desenvolver esta análise, um mosaico de documentos escritos (oficiais e não-oficiais), depoimentos orais e fontes iconográficas, por considerar que para se estudar as práticas da Igreja Católica é necessário ir além dos documentos escritos oficiais, uma vez que estes apresentam, geralmente, lacunas entre a proposta teórica e a prática. A partir da análise destas fontes e combinando um referencial teórico que discute o papel do capital e do trabalho no processo de desbravar e colonizar o interior brasileiro, argumentar-se que a Igreja Católica participou ativamente do processo de colonização e organização sócioespacial da cidade em estudo, conferindo a esta uma ordem, um nome e uma identidade.
This research examines the process of social-space organization in the city of Fátima do Sul - MS, from 1943 to 1965, emphasizing the role of one of the most important institutions of the occident, the Brazilian Catholic Church. Starting of the politicizes of colonization of the Central Brazil, planned and executed by Estado Novo, entitled - Marcha para Oeste - analyzing the intentions and the effects of this project on the area of south Mato Grosso, locus of the implantation of the Dourados national agricultural colony, in 1943, tried to reconstruct historically the contribution of the Catholic Church, from the action of this institution in the daily of the migrants of that period. In this analyze, the Catholic Church was privileged in the participation in the organization of the Fátima do Sul city, which is located inside the colony and its contribution in the formation of the local identity. This study focus, thus, the Catholic priests action in the constitution of this city, basing on the historical-anthropological perspective and in the observation in micro-analysis. It was looked to develop this analysis, a mosaic of wrote documents (official and non official), oral reports and iconographic sources, for considering that to study the practices of the Catholic Church is necessary to go over the official wrote documents, once these present, generally, gaps between the theoretical and practice proposal. From the analysis of these sources and combining a theoretical referential that discuss the paper of the capital and the work in the process to explore and colonize the Brazilian interior, to argue that the Catholic church participated actively in the colonization process and social-space organization of the city in study, checking to this one order, one name and one identity.
Books on the topic "Church and agriculture"
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Centre d'études et de recherches prémontrées. Colloque. Agriculture et économie chez les prémontrés. Amiens: Centre d'études et de recherches prémontrées, 1989.
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Église catholique. Diocèse de Valleyfield. Évêque (1892-1927 : Émard). L' agriculture: Lettre aux fidèles. Valleyfield [Québec]: Bureaux de la chancellerie, 1994.
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Mordvint͡sev, Vi͡acheslav. Selʹskoe khozi͡aĭstvo v monastyrskikh votchinakh Levoberezhnoĭ Ukrainy v XVIII v. Kiev: OOO "Mezhdunarodnoe finansovoe agentstvo", 1998.
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Conference, United States Catholic, ed. Report of the Ad Hoc Task Force on Food, Agriculture, and Rural Concerns. Washington, D.C: National Conference of Catholic Bishops, U.S. Catholic Conference, 1989.
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Saeklesio micatʻmpʻlobeloba Sakʻartʻveloši XIX saukunis I naxevari. Tʻbilisi: Gamomcʻemloba "Meridiani", 2006.
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Herr, Richard. Rural change androyal finances in Spain at the end of the Old Regime. Berkeley: University of California Press, 1989.
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Maia, Fernanda Paula Sousa. O Mosteiro de Bustelo: Propriedade e produção agrícola no antigo regime (1638-1670 e 1710-1821). Porto: Universidade Portucalense, 1991.
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López, Alberte Martínez. O cooperativismo católico no proceso de modernización da agricultura galega, 1900-1943. [Vigo]: Excma. Diputación Provincial de Pontevedra, 1989.
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Montana. Department of Health and Environmental Sciences. Final environmental impact statement: Church Universal and Triumphant, Park County. Helena, Mont.]: [The Dept.], 1989.
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Molle, Leen van. Katholieken en landbouw: Landbouwpolitiek in België, 1884-1914. Leuven: Universitaire Pers Leuven, 1989.
Find full textBook chapters on the topic "Church and agriculture"
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Christensen, Chad L. "Eating and the Christian Church." In Encyclopedia of Food and Agricultural Ethics, 1–7. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-007-6167-4_633-1.
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Christensen, Chad L. "Eating and the Christian Church." In Encyclopedia of Food and Agricultural Ethics, 611–17. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_633.
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Floyd, Richard D. "Religion and Politics in a Southern Midland Agricultural Town: The Case of Bedford." In Church, Chapel and Party, 89–105. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230590588_6.
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Murray, Peter, and Maria Feeney. "US aid and the creation of an Irish scientific research infrastructure." In Church, State and Social Science in Ireland. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9781526100788.003.0004.
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This chapter broadens out the focus from Irish sociology to examine Irish scientific research. Its central theme is the way in which resources provided or jointly controlled by US actors underpinned the development of a modern scientific research infrastructure within the state in the period after the Second World War. The scientific fields principally affected by these financial injections were applied research related to agriculture, industry and economics. Money flowed into these fields from two major sources: the Grant Counterpart Fund, which was a legacy of Ireland’s participation in the Marshall Plan, and private US foundations. In other fields, such as management and `human sciences’, significant resource transfers took place in kind as much as in cash through productivity and technical assistance programmes. The infrastructure developments that clustered in the late 1950s and the early 1960s interacted with older scientific institutional configurations laid down under the Union with Britain and subjected to emaciating neglect after the advent of political independence.
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Murray, Peter, and Maria Feeney. "The institutionalisation of Irish social research." In Church, State and Social Science in Ireland. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9781526100788.003.0005.
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Chapter 5 returns the focus to the social sciences. The injection of resources into Ireland’s scientific research infrastructure at the end of the 1950s created two new social science research producers – the Rural Economy Division of An Foras Taluntais and the Economic Research Institute. In the former rural sociology took a recognised place alongside a variety of other agriculture-relevant disciplines. In the latter the distinction between the economic and the social was a blurred and indistinct one. During the first half 1960s the unenclosed field of social research was to be the subject of a series of proposals from actors located within the Catholic social movement to a variety of government departments for the creation of research centres or institutes. This chapter details these proposals and the fate of consistent refusal with which they met. Empirical social research in Ireland was funded and organised in a manner that effectively excluded the participation of any Catholic social movement actor without a university base when the government approved the transformation of the Economic Research Institute into the Economic and Social Research Institute. This approval for a central social research organisation was crucially linked to the project of extending the scope of government programming to encompass social development as well as economic expansion.
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Washbrook, Sarah. "On the border: Chiapas, between empire and republic." In Producing Modernity in Mexico. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197264973.003.0002.
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This chapter analyzes the political, economic, and social relations in Chiapas during the colonial era in order to better understand the nature and impact of the modernizing reforms enacted by liberal regimes after independence. The first section presents an overview of the conquest of the region from 1528 to around 1550. The second section examines the institutions of state rule and how they changed over time, emphasizing the break between Habsburg and Bourbon rule after 1750. The third section analyzes the history and structure of the Indian community or república de indios and underscores its important political, economic, and ideological role in colonial society. The next two sections look at controlled markets in commerce and labour (repartimientos), which constituted important means by which surplus labour and produce were extracted from the Indian population. The next section considers the history of the Church in Chiapas, which like the Spanish Crown extracted taxes, fees, and labour from the communities. The Church also structured religious celebration and public ritual in the communities around the corporate institutions of the parish and cofradía, thereby contributing to the consolidation of both colonial rule and Indian ethnic identity and solidarity. Chiapas's hacienda sector, which is examined in the final section, was also dominated by the Church, although production was limited in the province before Bourbon policies fomented the expansion of commercial agriculture in the late eighteenth century.
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Malcolm, Noel. "Ernesto Cozzi (1870–1926)." In Rebels, Believers, Survivors, 274–311. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0011.
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The Italian priest Ernesto Cozzi is an important figure for two reasons: he wrote valuable ethnographic studies of life in the ‘Malësi’ (northern highlands) of Albania in the early years of the twentieth century, and after the First World War he was the ‘Apostolic Delegate’ who revitalized the Catholic Church in that country. Both aspects of his life and work were ignored under Communism, and remain little known today. This essay tells the story of his life, using his published writings, his personal diary for 1912–13, the manuscript notebooks of his friend Edith Durham and the reports he submitted to his superiors in Rome. What emerges is a portrait of a resourceful and principled man, a conscientious parish priest, fluent in Albanian, and devoted both to the Albanian anti-Ottoman cause and to the good of the Church. His ethnographic writings are discussed: what survives is a series of articles, chapters of an intended book, on illnesses, death and funerals, the life of Albanian women (including the ‘sworn virgins’), blood-feuds, superstitions, agriculture, and social organization and customary law. His personal diary is of particular interest, as it describes the dramatic events of the First Balkan War: Cozzi began by supporting the Montenegrin attack on Ottoman Albania, but became rapidly disillusioned by Montenegro’s policies. The last part of the essay discusses Cozzi’s energetic work to improve the state of the Catholic Church in Albania in the six years before his death in 1926.
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McDonald, Andrew T., and Verlaine Stoner McDonald. "Seisen-Ryo." In Paul Rusch in Postwar Japan, 153–79. University Press of Kentucky, 2018. http://dx.doi.org/10.5810/kentucky/9780813176079.003.0008.
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Chapter 7 joins Rusch after he retired from the army, having arrived in the United States to begin his nationwide fund-raising tour for Seisen-Ryo. Rusch envisioned a rural life training center, and by that time Communism was seen as an increasing threat by American citizens, a development that favored Rusch’s attempts to raise money on the theory that Rusch’s enterprise could help teach the Japanese “Christian democracy.” Rusch often asserted that the Japanese would accept Western values, such as democracy and Christianity, if they were “wrapped in a kimono.” Part of Rusch’s initiative was to teach the Japanese Western methods of agriculture, including the introduction of a dairy farming to highland Japan. Toward that end, Rusch made an effort to send both dairy and beef cattle to Kiyosato, with some humorous results. Though Rusch received the support of the Episcopal Church in the beginning, after a while Rusch’s connections to the church waned as he tried to appeal to a broader audience. Because of his efforts to build youths’ interest in farming through a kind of 4-H program, Seisen-Ryo hosted the first county fair, a regional festival that became an enduring trademark of the lodge and the region.
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"Ezra Taft Benson Meets Nikita Khrushchev, 1959." In Thunder from the Right, edited by Gary James Bergera, 53–67. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042256.003.0003.
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In 1966 Ezra Taft Benson, high-ranking official of the LDS church and former U.S. secretary of agriculture, delivered a speech on the campus of LDS-owned Brigham Young University in which he summarized his encounter with Soviet leader Nikita Khrushchev in September 1959. Benson told BYU students that Khrushchev had bragged to him, in part, “[W]e’ll keep feeding you small doses of socialism until you'll finally wake up and find you already have Communism. We'll so weaken your economy until you'll fall like overripe fruit into our hands.” This essay examines the accuracy of Benson's recital of Khrushchev’s alleged comments and concludes that Benson misstated the incident and attributed statements to Khrushchev he did not make. It also speculates why Benson misrepresented, or misremembered, the facts of the encounter.
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Anderson, E. N. "Managing the Rainforest: Maya Agriculture in the Town of the Wild Plums." In Ecologies of the Heart. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195090109.003.0009.
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Noemy Chan, a young Maya woman of Mexico, looked up from her cooking and spied her children switching butterflies out of the air with twigs. She immediately dropped her knife, ran to the yard, picked up the butterflies—and made the children eat them. The lesson was explicit: You kill only for food. In the traditional Maya world of the interior rainforests of Quintana Roo, animals are killed only from pressing need. If they are not to be eaten, they can be killed only if they are eating the crops on which humans depend. Ideally, they are slain only when both motives operate. Early one morning I met a family carrying a dead coati in a bag; they said, “It was eating our corn, so we are going to eat it.” In Noemy’s home town, Chunhuhub, even the sale of game is confined to local marketing to other subsistence farmers. The unfortunate habit of poaching game for sale to cities has not—so far—spread into the bush. Noemy and her husband are well off by Mexican standards—he manages heavy equipment for road construction. They saved their money and built an urban-style concrete block house. It stands empty; they live in a traditional Maya pole-and-thatch hut, of a style used continuously for thousands of years in the area. As they correctly point out, the hut is much cooler, cleaner, less damp, and in every way more efficient than the European-style house. The Maya civilization, one of the greatest of the ancient cultures, is by no means dead. Millions of Maya Indians, speaking two dozen related languages, still live in Central America. They practice traditional corn agriculture and maintain many pre-Columbian rituals. Yet they are no more “survivors” of the “past” than are modern Englishmen who still eat bread and beef and worship in the Church of England. Maya civilization is dynamic, living, changing, and, above all, creative. Tough and independent, its bearers have adapted to the modern world; many are doctors, lawyers, and degree-holding professors. They still speak Maya languages, and usually Spanish as well.
Conference papers on the topic "Church and agriculture"
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Fernández Tapia, Enrique José, Irene De Bustamante Gutiérrez, and Fernando Da Casa Martín. "Investigación sobre el sistema de abastecimiento del antiguo alcázar de los arzobispos en Alcalá de Henares." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11418.
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Research on the supply system of the Alcazar of the archbishops in Alcalá de HenaresSeven years after the reconquest in 1118, Alkal’a Nahar (Alcalá de Henares) to Muslims, thanks to the Toledo archbishop, Bernardo de Sedirac, King Alfonso VII donates this population, to the archbishopric of Toledo. During the Muslim domination, a fortress with an important suburb had been built on the nearby hills, known as Alcalá la Vieja which, from that moment, was gradually abandoned, to settle on the plain, next to the old Church of San Justo. The archbishops were aware of the historical and religious importance of this site and with their policies, they were reinforcing and attracting more population. Most of the researchers think that it was Ximénez de Rada (1209-1247), who began the construction of the headquarters of the Toledo archbishops in Alcalá de Henares, formed by a fortress and a walled enclosure, probably over what there was it has been an extensive agricultural farm. Associated with this, there are news of the existence of waterwheel, from the Muslim era in this place. On the other hand, there is a reference that places around 1300, the construction of a “viaje de agua” for water supply. Little else was known about the supply system of the Alcazar. Thanks to the research carried out, we have learned that the construction of said infrastructure is based on the ancient Arab technique, known as qanat. These are mines that drain the aquifer, about two kilometers upstream, to the north and transport the water to the walled enclosure. The main advantages of this system of supply, is that the water is captured far from the fortification and can also be tubed and taking advantage of the existing slope, maintaining the pressure, to make the water sprout above ground level, forming sources.
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Doudican, Brad, Wyatt Elbin, and Bethany Huelskamp. "Lead From Behind: Enabling Partnerships to Bring Clean Water to Caliche, Honduras." In ASME 2012 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/imece2012-87435.
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The common model for engineers’ engagement in philanthropic development work is to find a community with a technical need, design the solution, raise funds for the solution, construct the solution, and hand the solution over to the community. While this approach has yielded many completed projects around the world, there are limits to the efficacy, sustainability, and long-term enabling potential to this approach. The Dayton Service Engineering Collaborative, or DSEC, takes an alternative approach to philanthropic community development which is demonstrated via a case study in bringing clean water for drinking and agricultural purposes to Caliche, Honduras. Caliche, an impoverished village of approximately 350 people located in central Honduras, had access to a mountain spring as a source of water until a 2009 earthquake sent the spring’s flow underground. As of late 2011, the village did not have a clean source of drinking water, utilizing collected rainwater and surface water ponds for all of their water needs. Waterborne illness and malady was prevalent, with severe consequences to the young and the elderly. After a survey of the geography, the resources of the local people, and partner institutions, a community-scale biosand filtration system with requisite delivery structures was proposed, accepted, and brought to design fruition. Design and implementation of a solution to the technical problem of water delivery and treatment, while rigorous and complex, is not out of the realm of practice for technical groups working in communities such as Caliche. The innovation in this project, however, was the “lead from behind” approach in the context of a best practice called asset-based community development. A multi-partner initiative led first and foremost by the community leadership, and through local institutions and power structures, was managed from distance. In addition to DSEC, partners in this project included a multi-national non-governmental organization (NGO), a financial investor, the Honduran government, several missionaries, the Caliche Water Council, a local landowner, the Caliche leadership known as the Patronado, and the local church. DSEC provided technical leadership and project oversight, ensuring that not only were the technical obstacles overcome, but that the community and local authorities were empowered to tackle future development projects with independent vision. It is through this enabling approach that impact beyond the immediate project is attained, and where DSEC believes the leadership potential of the engineer is fully realized.