Academic literature on the topic 'Spanish Pastoral literature'

XVI- XVII centuries were the «golden age» in the history of Spanish culture, which was largely due to the translation. Through translation into Spanish literature, the motifs and forms of lyrical and epic poetry, the themes of ancient and Italian plays, the knightly and pastoral novel, the novel genre have penetrated. The translation allowed the Spaniards to get acquainted with the ideas of humanists from di erent countries of Western and Central Europe. The translation contributed to the enrichment of the Spanish language.

Resumen: Este trabajo investiga la presencia de elementos pastoriles en la poesía del piedracielista colombiano Eduardo Carranza en contraste con la poesía pastoril de otras tradiciones como la inglesa y la española. Según la autora, Carranza hace un uso innovador de esta tradición al ponerla dentro de un contexto colombiano. De esta manera, Carranza le da continuidad a la tradición a la vez que se sirve fe ella para imprimirle a su poesía un carácter único. La autora usa como punto de referencia para su estudio comparativo algunos poemas de Ella, los días y las nubes (1936-1941) de Carranza, El calendario del pastor (1579) de Edmund Spenser, y Églogas (1570) de Garcilaso de la Vega. Descriptores: Carranza, Eduardo; Poesía colombiana; Spenser, Edmund; Poesía inglesa; Garcilaso de la Vega; Poesía española. Abstract: This paper studies the presence of pastoral elements in the work of the Colombian poet Eduardo Carranza in contrast with the English and Spanish pastoral traditions. According to the author, Carranza makes an innovative use of this tradition by putting it in a colombian context. Thus, the poet gives continuity to this tradition as well as a distinct and unique character to his own poetic writing. The author uses some poems in Carranza’s Ellas, los días y las nubes (1936-1941), Spenser’s The Shepheardes Calender (1579) and Garcilaso de la Vega’s Eclogues (1570) for her comparative study. Key words: Carranza, Eduardo; Colombian poetry; Spenser, Edmund; English poetry; Garcilaso de la Vega; Spanish poetry.

The Irish Mission was created in 1610, under the sponsorship of the Spanish monarchy, to preserve Catholicism in the British Isles. The training of priest and friars was heavily reliant on the use of bibliographic material. Short manuscripts, books and printed writings were supplementary tools for the missionaries’ confessional work. Their pastoral duty could not be completed without access to readings and sermons. All these resources had to be smuggled as part of other merchandise to avoid the English control. The supply of doctrinal and theological works, chiefly from the Iberian Peninsula and the Spanish Low Countries and their commercial channels, was, however, beset by constant problems. It was the case of father Juan de Santo Domingo and his shipment of books seized in Bilbao in 1636. This study presents one of the few examples of circulation of texts between the Spanish monarchy and Ireland in the framework of the Irish Mission during the seventeenth century.

Purpose From a micro-macro perspective, the purpose of this paper is to analyze the welfare-related criteria reported by the heads of political parties’ youth wings in Mexico, the implicit and explicit religious beliefs that inform some of those criteria and the (Foucauldian) pastoral genealogy of both the criteria and beliefs. Design/methodology/approach The paper draws on qualitative data from semi-structured interviews with a group of 32 heads of three political parties’ youth wings in Mexico. The interpretation of the data builds on a previous genealogical analysis of Foucauldian pastoralism in colonial Mexico. Findings The respondents’ criteria on a state that should aim at procuring “material-spiritual” and “material-transcendental” types of well-being and politics as “help,” are partly informed by religious values. Such criteria and religious values have been partly constructed out of a pastoralism which was deployed during the Spanish colonial regime and included “temporal” and “spiritual” teleologies of government and the practice of charity as (self-)governmental technique. Originality/value The literature on welfare/social policies of Latin American countries like Mexico tends not to problematize issues of secularity other than the religions’ undesirable intrusions in the political field. Governmentality studies also tend to bypass Foucault’s discussion of pastoralism. An empirical study of the pastoral genealogy of contemporary political rationalities in a constitutionally secular country such as Mexico can prompt further research on the gaps above and comparative analyses of pastoral and welfare governmentalities across Latin American and other world regions.

This research responded to the challenge of Pope Francis to do research that provides better understanding of how different creatures relate to one another in the ecosystem. Through semiotic analysis applied on the life sharing of the local people and some images, this research yielded a deeper appreciation of the impact on life of Estero de San Miguel. Accordingly, the estero is an abiotic component of the local ecosystem within the district of San Miguel, Manila. It had freely offered greater provisioning, regulating, cultural, and supporting services before to local communities and other life forms within its immediate ecosystem than today, when it had been relegated only to serve as a tributary of Pasig River and sewer of human waste. The present status of the estero shows lesser impact on life within its local ecosystem. While there is still time to finally halt this local ecological catastrophe, people must actively contribute in creating a serious awareness of, respect, and love for the estero and the environment at large. A serious awareness that focuses more on their intrinsic value, apart from their services being offered. The compounded lingual and visual semiotic reflections provided several principles that served as underlying ideological reference for a new inspiration and commitment to value creation, like the estero, and practice responsible stewardship. ReferencesBerry, T. & Swimme, B. (1994). The universe story, from the primordial flaring forth to the ecozoic era-A celebration of the unfolding of the cosmos. New York: Harper Collins Publishers.Biblioteca National De Espana. (1870). Mga bahay sa San Miguel, Maynila sa Ilog Pasig. Picture.Biodiversity Information System for Europe (BISE). (2019). Ecosystems Services. Retrieved from https://biodiversity.europa.eu/topics/ecosystem-servicesBrockhaus, H. (2017). Pope: Caring for creation means caring for your brother and sister: Catholic News Agency. Retrieved from https://www.catholicnewsagency.com/news/pope-caring-forcreation-means-caring-for-your-brother-and-sister-60815Catholic On Line. (2018). The Canticle of Creation (by Saint Francis of Assisi). Retrieved from https://www.catholic.org/prayers/prayer.php?p=3188City of Manila Waterways. (July 2014). Estero De San Miguel Reborn. The UrbanRoamer. Retrieved from http://www.theurbanroamer.com/estero-de-san-miguel-reborn/Piper, J. (February 1987). The Pleasure of God in His Creation. Retrieved from: https://www.desiringgod.org/messages/the-pleasure-ofgod-in-his-creationDejillas, P. (2017). Our cosmic origins. USA: Tatay Jobo Elizes. Fox, M. (1983). Original Blessing, A Primer in Creation Spirituality. Bear and Company, Inc.Google Map of Estero de San Miguel. Retrieved from Hurault, B. (2004). Christian Community Bible. Catholic Pastoral Edition. Quezon City: Claretian Publications.Kapit Bisig Para Sa Ilog Pasig. Estero de San Miguel 2010 - 2012 Photos. Facebook.Macaubulletin. (2011). Christian Community Bible: Catholic Pastoral Edition. New Revised Edition 2013. Retrieved from https://ccbpastoralbible.wordpress.com/online-bible/englishversion/.Mansell, T. L. and Tewell, J. Nice home along the Pasig River, San Miguel. Retrieved from https://www.flickr.com/photos/johntewell/36861568211.National Archives of the Philippines. Old map of Manila published by The Philippines company, express - passengers, freight, brokers and forwarders. Spanish Period Collection.Peñamora, A., et.al. (2017). Why, O God? (Disaster, Resiliency, and the People of God). Quezon City: OMF Literature Inc.Pontifical Council for Justice and Peace. (2004). Compendium of the Social Doctrine of the Church. Makati City: Word and Life Publications.Pope Francis. (2015). Laudato si, Encyclical Letter (On Care for Our Common Home). Vatican City: Libreria Editrice Vaticana.Piper, J. (February 1987). The pleasure of God in His creation. Retrieved from https://www.desiringgod.org/messages/the-pleasure-of-godin-his-creationSaint Meinrad Seminary & School of Theology. (January 2018). Ecological environment. Retrieved from: https://www/saintmeinrad.edu/seminary-blog/echoes-from-the-bell-tower/posts/20154/environmental-stewardship/Tewell, J. San Beda College, Mendiola Street, looking north, Manila, Philippines, about 1930. Retrieved from http://www.flickriver.com/photos/johntewell/16572142004/.Warner, K. (2012). St. Francis: Patron of ecology. U.S. Catholic Faith In Real Life. Retrieved from https://www.uscatholic.org/church/2010/09/st.-francis-patron-ecology

This paper presents a review of relevant literature and research on the potential of silvopastoral systems for milk and meat production in Cuba. This work emphasizes the contribution of trees in pasture systems, which are known to improve the plant community as well as increase the productive efficiency of steers, reproductive females and dairy cattle. Results from this research suggest that, due to the association effect, both the availability of dry matter and the total protein content of gramineous plants is increased in pastoral systems that incorporate trees while also maintaining pasture. In systems of gramineous plants that have been mixed with Leucaena leucocephala and that support cows of average potential, it is possible to obtain milk production of 10 kg/cow/day in addition to live-weight gains of 0.500–0.600 kg/animal day–1 in Cebú cattle. This work concludes that the use of silvopastoral systems is a viable option for the production of milk and meat under low-input conditions, such as those in Cuba. Please refer to Supplementary Materials, Full text Spanish version of this article, for a full text Spanish version of this article.

Abstract Context There are no estimations of herbivory baselines in Spain. Due to the bioclimatic conditions, ungulates have maintained Open Ecosystems until the Holocene. Pastoral tradition later fulfilled the niche of wild grazers, but this role is not considered in environmental assessments of grazing livestock. Objectives We attempted to better understand the scale of herbivory in Spain. We aimed to estimate the weight of current wild herbivory and evaluate the role of domestic herbivory in these baselines. We applied them to improve the allocation of environmental impacts and emissions from grazing livestock. Methods We inferred an equation relating Net Primary Productivity (NPP) with ungulate biomass and enteric CH4 with data from 11 Spanish Protected Areas. We estimated theoretical baselines in Spain using other literature sources. We applied the equations to the Spanish open ecosystems that are currently grazable. We also estimated the proportion of grazing livestock that would be part of such baseline. Results We found relationships between NPP and ungulate biomass and enteric CH4 emissions. However, current abundances are several times below the estimated baselines and the carrying capacity. There are major constraints for herbivore populations to reach their baseline state, particularly the absence of migration and the extinction of grazers among wild herbivores. Structural maintenance of Open Ecosystems should therefore be complemented by domestic grazers that cannot be replaced by the extant wild, mostly browser, ungulates. Conclusions We concluded that Spain is widely susceptible to being populated by herbivores that generate Open Ecosystems as baseline landscapes. Current grazing livestock accounts for a significant part of them, so baselines must be included in their environmental assessments. For the case of Spain, we propose a minimum baseline equivalent to 36% of current grazing livestock biomass and 23% of their enteric CH4 emissions.

Este trabalho tem como objetivos facilitar a leitura da obra de Sóror Maria do Céu e contribuir para a divulgação desta escritora barroca, que possui uma vasta produção literária no século XVIII mas que permance grandemente desconhecida nos círculos literários e académicos do presente século. A introdução explora o aspecto da viagem alegórica da alma, representada por personagens de uma narrativa e tendo como protagonista uma personagem feminina -- a Peregrina. Esta embarca numa viagem à procura de uma vida eterna feliz e recompensadora, No entanto durante a sua viagem, depara-se com um conjunto de desafios que precisa ultrapassar para atingir a vida eterna. Apresentamos alguns dados históricos e socioculturais de Portugal no século XVII e XVIII e oferecemos uma pequena biografia da autora, Maria do Céu. Também está incluída uma explicação sucinta sobre o estilo artístico de escolha, ou seja, os elementos literários que constituem esta novela alegórica, assim como um resumo dos catorze capítulos de Enganos do bosque, desenganos do Rio. Durante a análise da obra de Maria do Céu, revelamos as caraterísticas principais dos personagens e consideramos Enganos do bosque, desenganos do Rio juntamente com outras duas obras: Pilgrim's Progress, do escritor inglês John Bunyan e História do Predestinado Peregrino e seu irmão Precito, do escritor português Alexandre de Gusmão. Deste modo expomos as semelhanças e diferenças entre as viagens peregrinas dos protagonistas destas obras e realçamos os objetivos originais da escritora feminina e que são distintos dos autores masculinos: através da personagem Peregrina, Maria do Céu narra o aperfeiçoamento da alma até ao ponto de união mística com o pastor do bosque, ou seja, união da alma com o seu criador, Jesus Cristo. Por fim, antes da edição da novela alegórica de Maria do Céu, oferecemos uma lista de alterações gramaticais efetuadas nesta edição, e que têm como objetivo ajudar o leitor moderno na compreensão desta obra.

Abstract This chapter explores the importance of religion and literature in the colonial Spanish Caribbean. The system of spiritual beliefs, practices, and texts served as an instrument for the imposition, deployment, and reproduction of colonial power. Doctrinal authority was established and exercised through textual (re)production, propagation, and enactment, which then matters greatly when interpreting the new American realities congruent with the Christian cosmology and imperial worldview. Spanish Caribbean literature’s multifaceted and multicultural vision offers a diverse panoply of perspectives and value systems that affirm, contest, or critique the dominant system of the region’s pastoral power. The chapter then elaborates on the role of literature in reproducing, reframing, and recodifying multiple discourses of religious faith.

This chapter establishes literature for young people and school readers as prominent, visual media used by US and Puerto Rican writers, both those in the diaspora and Puerto Rico, throughout the history of the US and Puerto Rico relationship beginning in 1898 with the Spanish American War. This chapter analyzes several prominent picture books, and illustrated textbooks read in the US and PR, from a variety of authors including Ezra Jack Keats and Ángeles Pastor.