Relevant bibliographies by topics / Quito. San Francisco (Church)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Quito. San Francisco (Church)'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Quito. San Francisco (Church)"

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Ubelaker, Douglas H., and Catherine E. Ripley. "Ossuary of San Francisco Church, Quito, Ecuador: Human Skeletal Biology." Smithsonian Contributions to Anthropology, no. 42 (1999): 1–32. http://dx.doi.org/10.5479/si.00810223.42.1.

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Estevez, Jesus. "The Music Manuscripts in the Church of San Francisco de Quito: An Undocumented Collection." Fontes Artis Musicae 66, no. 1 (2019): 26–41. http://dx.doi.org/10.1353/fam.2019.0001.

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Lannak, Jane. "The Founding of Colegio Menor San Francisco de Quito." Journal of Education 181, no. 1 (1999): 19–37. http://dx.doi.org/10.1177/002205749918100103.

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Ayala, Andrea, Marisol Bahamonde, Teresa Brauer, et al. "Esferas." Esferas 1 (February 12, 2020): 132. http://dx.doi.org/10.18272/esferas.v1i0.1661.

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Esta publicación reúne ensayos sobre los proyectos de Vinculación con la Sociedad que se realizan en la Universidad San Francisco de Quito USFQ. Estos textos sirven para comprender la profundidad de relaciones que se establecen con la comunidad, las metodologías de trabajo y las aproximaciones que se realizan desde distintos campos del conocimiento.
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Sandoval Ruiz, Alcira. "Plan de gestión para el conjunto conventual de San Francisco de Quito, Ecuador." Revista Anales 1, no. 373 (2017): 463–76. http://dx.doi.org/10.29166/anales.v1i373.1360.

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Son varios los motivos históricos para la intervención del convento de San Francisco. Quito fue la primera ciudad latinoamericana en convertirse en Patrimonio Mundial. Consta de 320 hectáreas arquitectónicas. El convento tiene más de 5000 m2 y su biblioteca cuenta con más de 4700 libros en su fondo histórico. Con el fin de dar documentación y efectuar el análisis de la restauración, donde consta descripción, significado e importancia del conjunto conventual, antecedentes del proyecto y metodología utilizada. Diagnósticos necesarios para ofrecer un turismo sostenible. Se cuenta con un Comité Ejecutivo y la gestión de recursos se realiza a través de un fideicomiso. Para terminar, el plan de gestión aspira a conservar los valores a través del tiempo.
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Grizzard, Mary. "The retablos mayores Of The Cantuña Chapel of San Francisco in Quito, Ecuador." Anales del Instituto de Investigaciones Estéticas 16, no. 62 (1991): 103. http://dx.doi.org/10.22201/iie.18703062e.1991.62.1605.

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Webster, Susan. "La desconocida historia de la construcción de la iglesia de San Francisco en Quito." Procesos. Revista ecuatoriana de historia 1, no. 35 (2014): 37. http://dx.doi.org/10.29078/rp.v1i35.47.

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Moropoulou, Antonia, Kyriaki Polikreti, Veronica Ruf, and George Deodatis. "San Francisco Monastery, Quito, Equador: characterisation of building materials, damage assessment and conservation considerations." Journal of Cultural Heritage 4, no. 2 (2003): 101–8. http://dx.doi.org/10.1016/s1296-2074(03)00021-9.

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Sánchez Vegas, Saadia. "Presentación serie de artículos sobre el plan de gestión del conjunto conventual de San Francisco." Revista Anales 1, no. 373 (2017): 459–62. http://dx.doi.org/10.29166/anales.v1i373.1359.

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La UNESCO en Quito presenta artículos dedicados a la restauración del convento San Francisco, planifica con miembros asociados a la conservación de sitios culturales y naturales que requieren protección para garantizar la transmisión del acervo patrimonial a las generaciones venideras, ideando acciones para conservar un valioso inmueble con obras de Caspicara, Legarda, Olmos; artistas de la EscuelaQuiteña que dejaron importantes obras a la iglesia de San Francisco. Diferentes entidades realizan inversiones en la conservación cultural, por lo que la UNESCO con la Cooperación Italiana para el Desarrollo, realizó un plan de gestión, a largo plazo, explicado a través de cuatro artículos vinculados cada uno al plan de restauración, proporcionando información detallada sobre el diagnóstico en bienes muebles; por último, se hace una descripción y análisis de la metodología.
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De Castro y Castro, Manuel. "Documentos sobre los franciscanos de Hispanoamérica. Siglo XVI." Hispania Sacra 49, no. 99 (2018): 143. http://dx.doi.org/10.3989/hs.1997.v49.i99.665.

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Se incluyen siete documentos sobre las provincias franciscanas de Hispanoamérica nuevamente organizadas geográficamente en 1565 en el capítulo de Valladolid. Entre los documentos están las actas de los primeros capítulos de dos de esas nuevas provincias: las de San Francisco de Quito (1569) y las de San Antonio de los Charcas (1570). También, nuevo parecer del P. Juan Focher al virrey de Nueva España sobre los chichimecos, dos informes anónimos sobre las provincias del Nuevo Reino de Granada y la provincia de los Doce Apóstoles del Perú, interesantes relaciones de los misioneros que había en cada provincia con indicación del lugar de nacimiento, edad, oficio y lenguas que sabía cada religioso.
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Dissertations / Theses on the topic "Quito. San Francisco (Church)"

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Weldon, C. Michael. "Church consolidations and closures mentoring reconciliation through ritual /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002.
Vita. Includes abstract. Appendix: A ritual of group grieving -- Kairos: a ritual honoring common ground -- Rite for completion of reconciliation of groups -- Rite of reconciliation: a day of atonement -- Reconciliation rite for impasse -- Rituals of transition: a week of farewell for parish closure -- Rite of leavetaking of a church -- Rites for inauguration of a newly consolidated parish -- Rites of reception and memorial of the closed parish with a blessing of the foundation stone ... Includes bibliographical references (leaves 323-337).
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Ong, Wes. "Parallel, separate, or multilingual congregations? a study of four, large North American Chinese churches in search of a ministry paradigm for Sacramento Chinese Baptist Church /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Benítez, Telles Julio Enrique. "Valoración del deterioro de la madera y la efectividad de su consolidación, midiendo la frecuencia fundamental de oscilación. Estudio experimental aplicado a la tablazón de los artesonados de la iglesia de San Francisco, Quito-Ecuador." Doctoral thesis, Universitat Politècnica de València, 2010. http://hdl.handle.net/10251/8643.

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En el campo de la preservación de bienes muebles, la consolidación de madera es un tratamiento extremo, aplicado cuando ningún otro medio es capaz de garantizar su estabilidad. En general, los restauradores estiman: el nivel de deterioro, la necesidad de consolidar y el resultado del tratamiento, empíricamente o con la ayuda de imágenes del interior del objeto. Este proceder se trasluce en estudios de diagnóstico, en reportes de intervención o en publicaciones especializadas, donde se caracteriza el deterioro en términos subjetivos como: ataque severo, avanzado estado de deterioro, mal estado, etc. En apariencia este hecho puede resultar poco relevante; sin embargo, cuando se desea tomar como referencia los tratamientos de otros profesionales o si la cantidad de madera a intervenir es importante, la valoración del deterioro y del resultado del tratamiento variará. Esto muestra la importancia de contar con un método que evalúe objetivamente el ataque y la consolidación. En la presente tesis, se abordó este problema y se concluyó que la frecuencia fundamental permite, por un lado, discriminar niveles de deterioro; por otro lado, determinar el efecto de la consolidación con un buen grado de fiabilidad: R2=0,80. Como resultado paralelo, destaca la formulación de una ecuación desarrollada por el autor de esta tesis, para calcular el volumen máximo de solución requerida para consolidar, por inmersión, un volumen determinado de madera.
Benítez Telles, JE. (2010). Valoración del deterioro de la madera y la efectividad de su consolidación, midiendo la frecuencia fundamental de oscilación. Estudio experimental aplicado a la tablazón de los artesonados de la iglesia de San Francisco, Quito-Ecuador [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/8643
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Books on the topic "Quito. San Francisco (Church)"

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Ubelaker, Douglas H. The ossuary of San Francisco Church, Quito, Ecuador: Human skeletal biology. Smithsonian Institution Press, 1999.

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Burns, Jeffrey M. San Francisco: A history of the Archdiocese of San Francisco. Editions du Signe, 1999.

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1892-, Wilson Carol Green, Flamm Roy, Baird Joseph Armstrong, and San Francisco Alumnae Panhellenic, eds. Sacred places of San Francisco. Presidio Press, 1985.

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Botello, Oldman. Los Tiznados: Orígenes de San Francisco y San José. Congreso de la República, Ediciones de la Camara de Diputados y la Alcaldia del Municipio Ortiz, 1998.

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Chauvet, Fidel de Jesús. San Francisco de México. Tradición, 1985.

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Alfonso, Ortiz Crespo, and Santiago, Miguel de, d. 1706, eds. Miguel de Santiago en San Agustín de Quito. 2nd ed. FONSAL, 2008.

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Arriagada, Eliana Rubio. El Templo de San Francisco. Archivo Franciscano, 2000.

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Arriagada, Eliana Rubio. El Templo de San Francisco. Archivo Franciscano, 2000.

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Moreno, Camilo Orbes. El Padre Francisco de Jesús Bolaños y Rosero: Evangelizador del Reino de Quito. Editorial Zuluaga, 1986.

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Ubelaker, Douglas H. Biologia de los restos humanos hallados en el Convento de San Francisco de Quito (Ecuador). Instituto Nacional de Patrimonio Cultural del Ecuador Agencia Española de Cooperación Internacional, 1994.

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Book chapters on the topic "Quito. San Francisco (Church)"

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Graziano, Frank. "San Francisco de Asís, Golden." In Historic Churches of New Mexico Today. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0009.

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A brief sketch of Golden’s boom and bust as a mining town serves as preface to the restoration of San Francisco De Asís by Fray Angélico Chávez in 1960. The chapter then analyzes the concept of la querencia (attachment to and identification with a place) as it pertains to historic churches and the people committed to their caretaking. The discussion pursues a case in point—an abnegate, querencia-driven, recent restorer of San Francisco—and how resumed use of the church led eventually to conflict between the restorer and the new pastor and mayordomos. The chapter concludes with brief exposition of several ghost-town churches, and with visiting information to these and to Golden.
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"Church and Chapel in Parque de San Francisco." In Sacred Buildings. Birkhäuser, 2008. http://dx.doi.org/10.1007/978-3-7643-8276-6_13.

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Brown, Amanda. "Introduction." In The Fellowship Church. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565131.003.0001.

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This chapter introduces the African American intellectual and theologian Howard Thurman and the physical embodiment of his thought: the Church for the Fellowship of All Peoples. The Fellowship Church, which Thurman cofounded in San Francisco in 1944, was the nation’s first interracial, intercultural, and interfaith church. Amid the growing nationalism of the World War II era and the heightened suspicion of racial and cultural “others,” it successfully established a pluralistic community based on the idea “that if people can come together in worship, over time would emerge a unity that would be stronger than socially imposed barriers.” Rooted in the belief that social change was inextricably connected to internal, psychological transformation and the personal realization of the human community, it was an early expression of Christian nonviolent activism within the long civil rights movement. The Introduction locates the Fellowship Church within its historical context and argues that, rather than being “56 years ahead of his time” as the SF Gate reported in 2010, the Fellowship Church was actually right on time—a distinct product of its historical moment and a provocative expression of midcentury liberal American thought.
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Graziano, Frank. "Historic Churches on the High Road to Taos." In Historic Churches of New Mexico Today. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0002.

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The Penitentes’ Good Friday devotions at San Antonio in Córdova are described, particularly the tinieblas (tenebrae) ritual. The Truchas section treats the conservation of altar screens painted by Pedro Antonio Fresquís. The history of the settlement of Las Trampas is then detailed, including discussion of fortified plazas and fortress churches, and followed by observations regarding current maintenance of San José church. The section on San Lorenzo at Picurís Pueblo describes feast-day events and then surveys the history of the five San Lorenzo churches constructed at the pueblo, including attitudes toward the current church. Several other adobe churches on this route are also discussed, and the chapter concludes with an analysis of the sculptural form and sensory qualities of San Francisco de Asís in Ranchos de Taos. Visiting information is integrated throughout the chapter.
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McKay, David O. "The Hawaiian Mission." In Pacific Apostle, edited by Reid L. Neilson and Carson V. Teuscher. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0005.

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McKay’s steamship docked at Honolulu, Hawaii, on February 4, 1921. The tropical beauty of the islands impressed McKay as he ventured throughout the islands. Mormon missionaries had enjoyed proselyting success in the Hawaiian Islands since their arrival in the 1850s. McKay spoke at well-attended conferences across the islands, visited church-owned plantations and schools, and were immersed in the local culture. McKay noted the multicultural composition of the local church membership, enjoyed homemade luaus prepared by local Latter-day Saints, offered guidance to young missionaries, and marveled at geographic landmarks, including volcanoes, coral reefs, and waterfalls. On February 26, 1921, McKay and Cannon boarded a steamer bound for San Francisco, California, where they planned to transfer steamers and travel to French Polynesia.
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Turnock, Bryan. "New Hollywood Horror." In Studying Horror Cinema. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781911325895.003.0009.

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This chapter discusses New Hollywood horror, addressing how the counterculture movement in the United States championed alternative spiritual experiences while rejecting mainstream organised religion. As such the so-called Church of Satan, established in San Francisco in 1966, quickly gained tens of thousands of followers while membership of the Catholic Church fell precipitously. It was against this backdrop that Ira Levin's novel Rosemary's Baby (published 1967) managed to capture the mood and resonate with a society in a state of transition. Whilst the story also plays on the distrust of the older generational establishment, so much a feature of the youth counterculture of the 1960s, its themes of alienation and loss of personal control go back to the dawn of horror cinema. Its arrival also came at a time when Hollywood found itself facing some of its greatest challenges in terms of market forces and changing demographics. The chapter looks at how the major studios reacted to this, assimilating new approaches to film-making while retaining much of their influence and power, albeit under new ownership. It also considers Roman Polanski's film adaptation of Levin's novel in 1968.
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Gerber, Lynne. "We Who Must Die Demand a Miracle." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0014.

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In the 1980s and 1990s, gay religious leaders and communities faced a challenge that stretched their physical, emotional, spiritual, and theological resources past their limits. The emergence of AIDS forced them to address the familiar challenges of integrating sexuality and faith in a new—life or death—context. It would prove a critical testing ground for whether and how the radical experiment of explicitly gay religiosity could sustain people and communities “in trouble.” This chapter tells the story of how one gay-identified congregation, Metropolitan Community Church in San Francisco, and its pastor drew on a combination of liberation theology, LGBT literature, and what David Halperin calls a “queer sensibility” to forge gay religious life in a time of both immense possibility and immense suffering and loss. It does so by looking at one moment in the church’s life—the sermon given by the congregation’s minister on Christmas Eve of 1989—and using it as a lens to examine how liberation theology and LGBT literature were brought to bear on this particular moment in the AIDS crisis in order to make gay Christianity a usable tradition in a time of crisis and change.
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Swyngedouw, Erik. "Water, Power, and the Andean City: Situating Guayaquil." In Social Power and the Urbanization of Water. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780198233916.003.0014.

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There is no aggregate shortage of water in Latin America. The Amazon’s output into the Atlantic Ocean is about 150,000 cubic metres per second and a whole host of smaller rivers—the Magdalena, Orinoco, San Francisco, Uruguay, and Usumacinta rivers, to name but a few—all carry more than 1,000m3/sec of water into the ocean at their outlets. In contrast, Buenos Aires, Mexico City, and São Paulo, the three largest cities in Latin America, consume around 50 to 80m3/second, clearly a very small amount when compared to total available regional water resources (Anton 1993: 163). However, Mexico City is situated in an extremely water-scarce area, and other cities such as São Paulo, Brasilia, Guatemala City, Quito, and Bogota are located far from plentiful sources of water. Elsewhere, though, large cities and abundant water sources are in close proximity, yet large parts of their population still suffer from a lack of clean, cheap, and convenient water, a situation of scarcity in the midst of abundance. This chapter will examine the problems faced by the urban poor in Latin America in accessing potable water, and will examine the problems associated with its delivery. Although it contains some very arid areas such as the Atacama Desert, Latin America is a humid region. Until recently, water was regarded as an abundant resource, and justifiably so: Latin America’s annual precipitation is 60% above the world average and the average annual run-off of 370,000m3 is 30% of the world total (Biswas 1979: 16). A glance at water consumption levels in Latin American cities indicates no aggregate shortage of water. Table 3.1 suggests that average daily water consumption in Latin America’s big cities is comparable with that of cities in the developed world, and significantly higher than is the case in African and some Asian cities. Given that the very minimum amount of water deemed necessary to sustain life has been estimated at 5 litres per capita per day (LCD) (World Bank 1976), and that under most circumstances 30/40 LCD is deemed sufficient for a reasonable level of personal and community health (Kirke and Arthur 1987: 125), even the city with the lowest consumption level would appear to have a plentiful supply of water.
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Conference papers on the topic "Quito. San Francisco (Church)"

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Leiva, Emilia, Sofia Villacreses, and Diego S. Benitez. "Electrical Energy Audit of University Buildings: Case Study at Universidad San Francisco de Quito." In 2018 IEEE ANDESCON. IEEE, 2018. http://dx.doi.org/10.1109/andescon.2018.8564714.

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Valencia, Melanie, Sofia Villacreses, Diego S. Benitez, Alexandra Velasco, and Valeria Ochoa-Herrera. "Towards a Sustainable Energy-Efficient Future at Universities, Universidad San Francisco de Quito Case Study, Phase I." In 2018 IEEE ANDESCON. IEEE, 2018. http://dx.doi.org/10.1109/andescon.2018.8564629.

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Sánchez, Mónica. "PROPUESTA DE REUBICACIÓN MEDIANTE RECONSTRUCCIÓN VIRTUAL. CASO DE ESTUDIO: RETABLO MAYOR DE SAN FRANCISCO DE SAN ESTEBAN DE GORMAZ (SORIA)." In ARQUEOLÓGICA 2.0 - 8th International Congress on Archaeology, Computer Graphics, Cultural Heritage and Innovation. Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/arqueologica8.2016.3537.

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This paper briefly shows the skills acquired not only in the field of Conservation-Restoration, but also in Virtual Restoration as applied to Cultrual Heritage. The work under consideration is the Mayor Altarpiece of the old Convent of San Francsico, today Church of San Esteban Protomartir in San Esteban de Gormaz, Soria. Built in 1628 in one of the most important workshops of the Diocese, in 1985 renovation works and refurbishment of the church had uncovered wall paintings in advocation to the founder of the Order behind the wooden reredos, one of the few examples of pictorial altarpieces preserved in Spain that forced the transfer of the wooden altarpiece to a shrine in the same locality where it is currently disassembled.This Cultural Property is a great example of heritage on which to apply the techniques of 3D modeling for virtual restoration and reconstruction of the environment as well, which aims to attempt visual recovery and potential unit without counyerfeiting, as methods of conservation, restoration and dissemination of Cultural Heritage.
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Williams, Tiffany H. "Abstract B023: Cancer disparities and faith-based messaging in the African American church." In Abstracts: Twelfth AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; September 20-23, 2019; San Francisco, CA. American Association for Cancer Research, 2020. http://dx.doi.org/10.1158/1538-7755.disp19-b023.

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