Pastoral Nature Research Articles

Interfering with therapeutic tranquility: Debates surrounding biosolid waste processing in rural Ontario

Uncertainty surrounding potential health effects of techno-industrial facilities continues to result in heightened debate about what are the best and safest options for future generations in rural places regarded by residents for their therapeutic tranquility. This research examines how a proposed biosolid processing facility in rural Ontario producing agricultural fertilizer from primarily urban sewage has in some residents elicited particularly strong concerns about potential health impacts, which are accompanied by perceptions that the tranquil and pastoral nature of their landscape is being altered. However, fueling community conflict between friends and relatives is the contested nature of the landscape's restorative qualities and the facility's disruption of this tranquil place.

Foundations of Pastoral Care: Recovering The Spirit Of Chaplaincy In Sport

This manuscript will look at the nature of sports chaplaincy, including its education, training, and practise. An argument will be made for making clear distinctions for a sports chaplain and developing a strong understanding of pastoral care as the primary ministry framework. An examination of the historic functions of pastoral care will support a call to maintain the integrity of the chaplain position and its pastoral nature within a professional sports context. Many ‘chaplains’ working with sports organizations in the United States, and elsewhere, might better be classified as evangelists or sports ministers. Often their purpose and aim is to fundamentally appropriate sport as a tool or vehicle for evangelism or discipleship, or for some other agenda. However, the spirit and essence of what it means to be a chaplain can be lost with such a focus. By utilizing the four historic and foundational pastoral care functions (Clebsch, W. and C. Jaekle. 1964. Pastoral Care in Historical Perspective. Englewood Cliffs, NJ: Prentice-Hall) of guiding, healing, reconciling, and sustaining — chaplains working within a professional sports context and other, similar environments can recover the important and sacred work of the chaplain.

Gaudium et spes inspiracją dla duszpasterstwa rodzin w Polsce

The Apostolic constitution Gaudium et spes of the Second Vatican Council indicates its pastoral nature. This document places the matter of marriage and family as the first one among the important problems of the modern world and dedicates a significant portion of its reflection to it (nos. 47-52). The author of this article makes the point that this part had an essential influence on the concept and activity of pastoral care of the family in Poland. The teaching of the Second Vatican Council on marriage and family was later authoritatively interpreted and developed in Papal documents: Paul VI (mainly in the encyclical letter Humanae vitae) and John Paul II (especially in the Apostolic exhortation Familiaris consortio, the encyclical letter Evangelium vitae, and Letter to the Families). Papal teaching has allowed the pastoral care of the family to deeper understand the message of the Second Vatican Council and to better incorporate it into everyday life. But it was easier to present the doctrine of the Catholic Church on marriage and family than to convince the youth, betrothed and married couples to apply it in life. The first paragraph of the article contains an analysis of the new aspects of the Second Vatican Council’s teaching on marriage and family, the second paragraph studies the part of the apostolic constitution Gaudier et spes, entitled De matrimonii dignitate and shows its implications in the pastoral care of the family in Poland.

Wpływ soborowej konstytucji Gaudium et spes na rozwój teologii pastoralnej i duszpasterstwo

The Apostolic constitution Gaudium et Spes is a groundbreaking moment. The novelty of this document lies in its inductive and pastoral approach to the relationship of the Church and the world. The pastoral nature of the Apostolic constitution Gaudium et Spes is based on the fact that not only God, but man as well as the world, are in the horizon of its preoccupation. Pastoral nature of the constitution is also seen in the way in which it is written as well as in the inductive presentation of its contents. The image of pastoral ministry which comes up from the constitution Gaudium et Spes is personalistic and universal. In this concept the pastoral ministry is the task of the entire Church and is realized for people and through people. The teaching of the constitution Gaudium et Spes has fundamental meaning for the relationship of the Church and the world. The Church’s ministry of salvation and its ministry toward the world are not excluded since the Church, while taking care for the salvation of the faithful, has to look to sanctification of the world.

Book Review: Theology in Transposition: A Constructive Appraisal of T. F. Torrance

Theology in Transposition: A Constructive Appraisal of T.F. Torrance. By Myk Habets. Minneapolis, Minn.: Fortress Press, 2013. xiii + 227 pp. $39.00 (paper).I suspect there are many who recognize the name T. F. Torrance but could not elucidate a single facet of his theology. Despite spending a year abroad studying theology at a Scottish college and several years of subscribing to the Scottish Journal of Theology (which Torrance founded in 1948 and co-edited until 1982), I was chagrined to assign myself to the category. However, once I picked up Myk Habets's helpful primer, I was able to bury my ignorance of one of the most influential theologians of the second half of the twentieth century.In a single volume, Habets writes for both novices and Torrance scholars alike. The first part of the book is oriented toward graduate students and designed to ground them in Torrance's theological method, while also providing a critical evaluation for those already acquainted with his work. The second portion of the book takes the reader into a deeper engagement with Torrance's Christian and attempts to constructively do theology in a Torrancean key (p. 2).In the first chapter, Who Is Thomas Forsyth Torrance?, the novice reader is introduced to the man behind the typewriter who authored thirty books and over five hundred scholarly articles. Although Habets details all of Torrance's academic achievements, he underscores the deeply pastoral nature of the ordained Church of Scotland minister. Bom in China to missionary parents, Torrance continually reminded audiences he was a missionary at heart and that his theology was an attempt to evangelize the scientific culture of the day (p. 23). Indeed, this was the impulse behind Torrance's theological method, which sought to find a common epistemological starting point that linked both scientific and theological endeavors.In Scientific Theology and Theological Science, Habets educates the reader in Torrance's methodology-by which Torrance sought to create a foundation for his dogmatics that would lead to true and allow for a genuine knowledge of the self-revealing God. Torrance's preoccupation with the philosophy of science has often been misunderstood. Indeed, it does seem to be at odds with the tutelage he received under Karl Barth, leading some to charge that Torrance misapplied Barth's concept of Wissenschaft and took it too literally in his dealings with science. Habets helpfully charts the contours of Torrance's scientific theology-which deals with the unifying kataphysic nature of scientific theology. For Torrance, science and theology are not at odds, and the science rests upon foundational ideas . …

Nature and the “Dark Pastoral” in Goethe’s Werther

Introduction: The Dark Pastoral in Relation to Dark Ecology and the AnthropoceneCELEBRATING THE NATURAL HARMONY of the stream, grasses, and the beautiful wellspring where the peasant girls come to fetch water in Die Leiden des jungen Werthers (The Sorrows of Young Werther, 1774), Goethe's epony- mous hero embraces pastoral nature with a passion. He partakes in a traditional pastoral setting of rustic, idyllic landscapes rife with simple peasant folk, happy children, and agricultural pursuits far from the complexities of urban or courtly life-at least in the first part of the novel. This idealized pastoral framework with its peaceful green hills and valleys appears isolated from-or, more precisely, abstracted from-the urban sites where the authors of such poems and tales inevitably write and where, apparently, corrupted wealthy sophisticates rage political and economic battles. Yet according to ecocriticTerry Gifford, the pastoral trope is actually not so one-sided and simplistic; this literary form encompasses complex, often ironic tensions, including the primary oppositions between the (gritty) urban and the (garden-like) rural, between the always already lost Golden Age and a messier present time, between myth and history, and between an overtly artificial and concrete realism, as well as the intentional acknowledgment that the green vision is hyperbolic yet precisely therefore able to provide a social critique through artifice.1 Even the pastoral's common insistence on avoiding all mention of politics can function as a form of critique, with its utopian, conflict-free zone inevitably suggesting the opposite, much in the way that a utopia can describe a no-place that critiques what actually is. The pastoral tensions in these polarities resonate all the more powerfully because they cannot be bridged; their mythic nostalgia can reveal stark contrasts in social, political, chronological, and, most significantly for ecocriticism, ecological terms.However, the pastoral's capaciousness may not be broad enough to encompass the rupture documented in Goethe's novel through Werther's radical shift from a foundation of agrarian harmony to the unstable grounds of destructive storms and flooding. This shift parallels the text's move out of Werther's solipsistic letters and into a multiplicity of voices describing his downfall. One might thus abandon the pastoral's inherently dualistic artifice altogether and seek to define some kind of postpastoral taking place in the novel; instead, I propose here the pastoral. The dark pastoral builds on Timothy Morton's idea of which shatters traditional notions of nature as an aesthetic and isolated green site to visit or ignore and replaces this outdated vision of nature with a more ecological and postmodern understanding that engages us in every location, regardless of its color or number of trees, with a physical, bodily inevitability as part of the mesh of the world that includes us. Morton writes:I explore the possibility of a new ecological aesthetics: dark ecology. Dark ecology puts hesitation, uncertainty, irony, and thoughtfulness back into ecological thinking. . . . There is no metaposition from which we can make ecological pronouncements. Ironically, this applies in particular to the sunny, affirmative rhetoric of environmental ideology. A more honest ecological art would lin- ger in the shadowy world of irony and difference. With dark ecology, we can explore all kinds of art forms as ecological: not just ones that are about lions and mountains, not just journal writing and sublimity. The ecological thought includes negativity and irony, ugliness and horror.2Dark ecology thus opens up nature to include the full spectrum of the bodily materiality in which every living being exists, and it encompasses also the human discursive and cultural elements as well. There is no outside of this realm; it includes the biosphere, but Morton sees it as also expanding out into the cosmos and, from a more earthly perspective, as embracing cyborg or even robotic, mechanistic beings; he uses Ridley Scott's androids in Blade Runner as exemplary for the other-than-human. …

The Pastoral Dimension of the Office of Papal Representatives

The article is taken from notes for the Provost Lecture given at The Catholic University of America on 19 March 2015. After a very brief review of the use of emissaries by the Holy Father, Archbishop Broglio examines the motu proprio Sollicitudo omnium Ecclesiarum and its implementation over the last forty-six years. While the document is examined, the author places an important emphasis on the pastoral nature of this service and its lived reality in the Church. The canonical analysis also includes a presentation of the legislation that has changed the original document, but these changes are relatively insignificant considering the dramatic changes in the world around the Church since 1969.

Pastoralism in Soqotra: external entanglements and communal mutations

This article presents the first study of pastoralism on Soqotra Island, which is the main island of the Republic of Yemen's Soqotra Archipelago in the Indian Ocean. Its inhabitants constitute a once predominantly pastoralist community with a unique language and of mixed ethnicity who are now being enlisted in a state-sponsored and internationally-assisted conservation-with-development experiment. The article seeks to remedy Soqotrans' disenfranchisement from the academic literature on pastoralism around the world. Accordingly, it gives an overview of the nature of pastoralism on the island. This is done through the following analytical tasks: First, it provides a brief geo-cultural contextualization of the island. Second, it describes the underpinnings of a mixed subsistence pastoral regime in terms of livelihood practices, spatial mobility and residential modality. Third, it offers a provisional inventory of the pastoral flocks and herds. Fourth, and finally, the article summarizes the pastoralists' sociocultural changes resulting from Soqotra's entanglement with an externally initiated process of communal transition.

Late Bronze Age agriculture at Tasbas in the Dzhungar Mountains of eastern Kazakhstan

The settlement of Tasbas is located in the Dzunghar Mountains of eastern Kazakhstan. This article illustrates an economy at the site in the Late Bronze Age (Phase 2a, 1490–1260 cal. BC), which incorporated mixed agropastoralism or multiresource pastoralism. This economic model is significant in that it confirms the presence of Bronze Age agriculture in northern Central Asia, an area where the nature of early pastoralism and agriculture has been debated for decades. The archaeobotanical remains from Tasbas provide conclusive evidence for agricultural pursuits and suggest that by (at least) the mid-second millennium BC highland areas supported a complex system of agriculture using several distinct crop types. The Late Bronze Age assemblage from Tasbas has high ubiquities of: naked, six-rowed, split-apexed barley; highly compact, free-threshing wheat; green peas; and broomcorn millet. In addition, the presence of processing chaff (rachises) and impressions of culms and grains in mudbrick at the site support the argument that these crops were produced locally. The data presented here open new discussions concerning the integration of agriculture into Bronze Age pastoralist economies across Central Asia and the diffusion of both domestic grains and modes of production during the second millennium BC.

“Moon Lake” and the American Summer Camp Movement

“Moon Lake” and the American Summer Camp Movement Sarah L. Peters From the beginning his martyred presence seriously affected them. They had a disquieting familiarity with it, hearing the spit of his despising that went into his bugle. At times they could hardly recognize what he thought he was playing. Loch Morrison, Boy Scout and Life Saver, was under the ordeal of a week’s camp at Moon Lake with girls. —“Moon Lake” 412 In the first lines of “Moon Lake,” Welty comically introduces us to the tension between the adolescent Boy Scout and the girls he is charged with protecting during their daily dips. Loch’s resentment extends to the female counselors as well as to his own mother, who has “roped” him into this tedious obligation. He avoids them as much as possible, setting his tent apart from the group and eating “all alone like a dog” (412, 413). The woods are ruined by the female presence, and he will only use the lake when it is free of girls and their “despised … predicaments” (specifically, their inability to swim) (412). While his attitude may be typical of young adolescent behavior, his disdain also mirrors the conflict between the Boy Scouts of America—of which Loch is “the most conceited” member if we are to believe Jinny Love Stark—and the girls’ organizations that sprang up in response to the Scouting movement (450). These youth organizations and the summer camps they developed and promoted were in full swing by the 1920s when “Moon Lake” is set and were well established in popular culture by the 1940s when Welty wrote the story. Welty’s choice to label Loch a Boy Scout draws on the visible and well-known Scouting movement as well as the investment of both feminine and masculine characteristics into the idealized American landscape. Outdoor youth programs forwarded the agendas of adults who wished to direct adolescent boys and girls toward particular and separate roles, but while many of these programs sought to clarify gender identities, the liminal landscape of the camp—which mirrors in Welty’s story the transitional life stage of adolescence—allowed for a more fluid sense of self and of relationships with others and with nature. Setting her story of sexual development in a summer camp allows her girl [End Page 55] characters to linger in the wonder of the in-between, where they project meaning on to the woods, the lake, and the night, before returning to meet the expectations of their parents and their community. The international Scouting movement began amid fears that the forces of modernity had brought about a crisis of masculinity; boys were over-civilized and weakened by technological advances that distanced them from the natural world and their primitive drives. The remedy proposed by many, including President Theodore Roosevelt, was time spent in strenuous physical activity and “outdoor life” (Miller 3). In the United States, this pursuit of lost masculinity was coupled with nostalgia for the frontier and romanticized notions of indigenous cultures. In her analysis of phallic imagery in Welty’s story, Patricia Yaeger notes that the masculine landscape of Moon Lake is “an odd reversal of the traditional association of pastoral nature and femininity,” but this masculine characterization of the camp is right in line with the ideology of the Scouting movement which presented the wilderness as a proving ground for young men, a contrast to the feminized luxuries of home (434). In this rugged setting, boys developed into robust, self-reliant young men who, many hoped, might exert an influence on their homes and communities, restoring manhood to an effete society. Their khaki military-style uniforms went far to increase their visibility and their numbers as the first World War brought with it a surge in patriotic ideals and community engagement. This rehearsal for manhood appears in Welty’s story as Loch’s exaggerated performance of masculinity—“stood skinny against the clouds as on a stage,” he prepares to dive from points too high and at “hours too hot for girls” (412). “Reveille [is] his” as he imposes order on the camp through his military bugle calls (413). He strikes vaunting poses between firing imaginary...

“Poor Faun! poor Faun!” A Nietzschean reading of Empedocles on Etna

In Matthew Arnold's verse-drama of 1852, Empedocles on Etna, two terrible deaths are narrated. The primary action concludes when the title character commits suicide by leaping into the crater of Mt. Etna. In an intradiegetic narrative, the faun Marsyas is flayed alive before being executed on the orders of the god Apollo. My essay seeks to understand the relation between these two violent deaths and to establish how that relation illuminates the main subject of the poem, Empedocles' state of alienation. (1) Nietzsche's The Birth of Tragedy (1872) is useful in this enterprise, because it analyzes the same struggle between Apollonian and Dionysian forces that characterizes the stories of both Marsyas and Empedocles. Furthermore, Nietzsche's deconstructive approach to Greek culture and its modern legacies helps us to understand the impasse reached by Arnold's poem as it investigates the condition of world-exile imposed on human beings by progressive civilization. The poem presents, and founders upon, a knowledge of civilization's deep, violent estrangement from nature. In his subsequent writings on culture Arnold sought to repress this knowledge, but it continued to haunt his poetry. I seek to show how the unresolved dilemmas posed by the deaths of Marsyas and Empedocles resonated in Arnold's later thought, affecting key Arnoldian concepts such as Hellenism and natural magic. The story of Marsyas is narrated by Empedocles' young friend Callicles, in the fourth of five songs that he sings unseen, from below (I.ii.) while Empedocles ascends Mount Etna. Callicles' song cycle moves from an idyllic celebration of glen and glade, of the here and now of the moment of singing, through a progressively darkening sequence of mythological stories, to a final reinstatement of pastoral serenity. The story of Marsyas, as recounted in the fourth song, represents the darkest point in the sequence. When the flute-playing faun engages in a musical contest with the lyrist Apollo, the Muses award victory to Apollo, and the god orders the vanquished Marsyas to be hung upon a branch, tortured, and killed. The triumph of the sweet persuasive lyre (II.126), which represents an epochal shift from a primitive culture to a more advanced civilization, thus transforms the sylvan setting of Callicles' first song into a scene of butchery, which echoes with Marsyas' piteous cries (II.186). However, no trace of the cruelty and violence of this scene is carried into Callicles' final song, a hymn to Apollo serene and lovely verses suggest a harmonious reconciliation of pastoral nature with Olympian art. A kind of amnesia marks the transition from the fourth to fifth songs, re-enacting a similar forgetting or turning away from suffering in the third song. There, Callicles tells how the son of earth (II.103) Typho, another challenger of Olympian authority, lies crushed beneath the stone of Etna while the gods on Olympus enjoy music's appeasing, gracious harmony (II.75) as they drink from a cup whose draughts beguile / Pain and care (II.85-86). Empedocles interprets Callicles' third and fourth songs as evidence of Olympian tyranny. He responds by explicitly declaring his sympathy for Typho, and implicitly siding with Marsyas when he throws away his laurel bough, Scornful Apollo's ensign (II.193). Some critics have condemned Empedocles for his romantic misreading of Callicles' songs, or have seen his reaction as evidence of a unresponsiveness to the classical ideal. (2) Many others share Empedocles' disquiet at the dissociation from feeling, indifference to suffering, and complicity with tyranny that are integral to Callicles' celebration of Olympian art and order) Within this second group are some readers approaches to Callicles' songs seem to me particularly useful for understanding the story of Marsyas and its place within the poem's overall structure and meaning. One such approach brings nineteenth-century classical scholarship to bear upon the mythic material of the songs; another involves reading the song-sequence as an anthropological narrative. …

Reconciling pastoral agriculture and nature conservation: developing a co-management approach in the English uplands

The article assesses the influence of the Common Agricultural Policy (CAP) on the pastoral farming systems in a National Park within the south west of England and more recent attempts to use innovative and participatory techniques to reconcile pastoral farming systems with wildlife management. The paper confirms evidence that the economic sustainability of farm businesses in the UK involved in pastoral farming is reducing, and that wildlife-orientated schemes are changing traditional farming systems in a way that might not be in the long-term interest of wildlife. The data gathered raise questions about the cost-effectiveness of the current environmental approaches, which are government-run with centrally determined prescriptions relating to the natural resource and wildlife. Drawing on the concept of co-management, an alternative approach is identified and explored with both farmers and nature conservation regulators. This approach places more emphasis upon adjusting the traditional farming system of this marginal type of farming to align with the sustainable management of a fragile ecosystem.

Papal Allocutions to the Roman Rota 1939-2011 (review)

Reviewed by: Papal Allocutions to the Roman Rota 1939-2011 Joseph G. Diermeier Papal Allocutions to the Roman Rota 1939-2011 edited by William H. Woestman, O.M.I. Ottawa: Faculty of Canon Law, Saint Paul University, 2011. This book represents the third in a series of papal allocutions that were presented to the Roman Rota beginning with Pius XII. In the first edition (allocutions from 1939-1994), the editor framed their significance as neither jurisprudence nor legislation. Rather, they form part of the ordinary magisterium and are directed to all of the Church's tribunals. In the second (allocutions through 2002) and now again in the third edition, the editor [End Page 315] continues to present the Roman Pontiff 's annual address to the college of rotal judges and their collaborators. The present edition concludes with the January 22, 2011 Papal Audience of Benedict XVI whose allocution addressed the need for proper pastoral preparation for couples intending to marry so as to avoid future invalidity. The contents of the allocutions are historically conditioned (e.g., world war, Vatican II, criticisms of marriage law, human rights, code revision and promulgation). Included among the panoply of topics are the following: how the Roman Rota serves the universal Church as well as the Christian family; the origin, nature, object and purpose of judicial authority in the Church; how tribunals protect the Church's teaching regarding the sanctity of marriage; the new code vis-à-vis rotal jurisprudence; how justice is the foundation of society and the protection of the family; the pastoral nature of canon law. Included is the often-invoked 1987 allocution by John Paul II that addressed the increased use of the ground of psychic incapacity for declarations of marriage nullity and which cautioned ecclesiastical judges to discern prudently when listening to psychological experts who are not informed by Christian anthropology. Also included are his 1991 and 1996 allocutions which highlighted cultural issues in marriage and alerted judges to be attentive to the particular cultures of individuals. Several allocutions reflect the Church's concern with regard to the fecklessness of the divorce mentality and the presumption of the validity of marriage. A recurring theme in the allocutions of Benedict XVI is the Church's pastoral love, reminding the rotal auditors that simply pleasing the parties involved does not constitute justice and that true pastoral love must correspond to the truth that saves, i.e., to the good of the parties and to the ecclesial community. Several years (including the consecutive years 1950-1958) offer no corresponding allocution. No reason is given for their absence. Nevertheless, the contents of each allocution accentuate the distinguishing emphases of the various Roman Pontiffs. The redaction of the texts provides consistency in language, an invaluable help for the reader. The editor also provides resources to locate original texts. The book serves as a worthwhile reference not only for tribunal personnel involved with marriage cases but also for anyone who is interested in moral theology and ecclesiology. A perusal of the allocutions demonstrates how each of the Pontiffs has viewed the mission of the Church and further [End Page 316] provides the reader with a better understanding of how communio, freedom and responsibility serve as fundamental principles governing the life and ministry of the Church. Joseph G. Diermeier Diocese of La Crosse Marathon, WI Copyright © 2012 The Catholic University of America Press

Asteriusza z Amazji i Nila z Ancyry interpretacja przypowieści o bogaczu i Łazarzu (Łk 16,19-31)

The article presents the interpretation of the parable of Lazarus and the rich man (Lk 16,19-31), made by Asterius of Amasea and Nilus of Ancyra. Both authors represent the background of the ancient Church of the east at the turn of the 4th and 5th centuries. The exegesis presented is of a pastoral nature. The history of Lazarus and the rich man subserved both Church Fathers to edify the rich Christians of the necessity to share their goods with the poor. Mercy shown in this way will be repaid in eternal life. A rich man ought to do as much good as he can in this life, as the time is short. Forms of aid to those in need proposed by Asterius and Nilus were not to disturb the existing social order but merely to sensitize to the needs of others. The teaching presented in the commentary in question is within the strand of the social doctrine of the Church Fathers.

Shifting populations in Late Antiquity. Germanic populations, nomads and the transformation of the Pannonianlimes

The inhabitants of the steppes around the Black Sea and the nearby areas of the wooded steppe must be recognised as having played a special role in the events that occurred during the transition from Late Antiquity to the Early Middle Ages. These populations were known not only by their peculiar living conditions but also various cultural models, even though the pastoral nature of their economy and the continuous movements related to it were of fundamental importance. The steppe was also an extensive link that facilitated contacts with the nomads present beyond the southern course of the Volga and Ural rivers, in the vast territories of the Central Asian zones up to the border with China. Toward the end of Late Antiquity, the ethnic make-up of the inhabitants of those territories changed. The Indo-European nomads were replaced by the groups of Turks-Mongols that arrived in subsequent waves from the Asian steppes. These included the Huns, who in 375 had destroyed the state of the Goths on the Black Sea and, having settled after 420 in the woods and plains crossed by the river Tisza, continued to go beyond the Pannonian limes to strike the areas closer to the border. The intensity of these incursions increased after 434 whenAttila unified the nomadic tribes under his command, creating a vast empire of the steppe whose centre was located between the Tisza and the middle region of the Danube. The Huns also cooperated with the subjugated communities, first and foremost the rest of the Goths, Gepids and other Germans who had remained in their residential areas, but also theAlani and the Jazigs. It was only after the defeat of 451 on the Catalaunian Plains, the failed Italian expedition of 452 and the sudden death of Attila in 453 that the Hun Empire completely fell apart. The final blow was struck on the Nedao River in southern Pannonia by the forces united under the command of the Gepids in 454 or 455. What triggered a new shift of Germanic populations, considered the final phase of the period of the “Great Migrations” of peoples, was the ingress of the Langobards into Italy in 568. This alliance of Germanic tribes had appeared at the beginning of the 6 th century on the shores of the Danube and, taking full advantage of the collapse of that sector of the limes in 526, began to occupy Pannonia. In the face of the danger represented by the Avars, and the new nomads who began to occupy the entire plain crossed by the Tisza, the Langobards decided to abandon Pannonia, leaving it to the Avars on the basis of a peace treaty.

Analysis of environmental and economic efficiency using a farm population micro-simulation model

New Zealand's success in raising agricultural productivity has been accompanied by higher input use, leading to adverse effects on the environment. Until recently, analysis of farm performance has tended to ignore such negative externalities. The current emphasis on environmental issues has led dairy farmers to target improvements in both environmental performance and productivity. Therefore, measuring the environmental performance of farms and integrating this information into farm productivity calculations should assist in making informed policy decisions which promote sustainable development. However, this is a challenging process since conventional environmental efficiency measures are usually based on simple input and output flows but nitrogen discharge is a complex process affected by climate, pasture composition, cow physiology and geophysical variability. Furthermore, the outdoor pastoral nature of New Zealand farming means that it is difficult to control input and output flows, particularly of nitrogen. We present a novel approach to measure the environmental and economic efficiency of farms, using the Overseer nutrient budget model and spatially micro-simulated virtual population data. The empirical analysis is based on dairy farms in the Karapiro catchment, where nitrogen discharge from dairy farming is a major source of nonpoint pollution.

Review of the Archaeology of Mobility: Old World and New World Nomadism

Some of us researching pastoralism in Africa have felt that despite divergent paths to food production in the Americas, the Southwest Asian archaeological sequence often still serves as a universal template against which the African evidence is measured, thereby constraining interpretations (Gifford-Gonzalez 2005; Neumann 2005). It is, therefore, refreshing to see Near Easternists and other Eurasianists interrogate the received wisdom on the emergence and nature of pastoralism in their own research areas. This thought-provoking anthology results from a symposium at the 2004 Society for American Archaeology meetings and the Fourth Advanced Seminar of UCLA's Cotsen Institute. It exemplifies the institute's goal of stimulating interchange between anthropological archaeologists and archaeologists working in text-aided traditions.

Czwarty synod archidiecezji warszawskiej

The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.

¿Por qué somos como somos? Discursos y relaciones de poder en la constitución de la identidad profesional de las enfermeras en España (1956-1976)

ObjectiveTo explore the continuities, transformations and ruptures in the discourses building the social identity of nurses in Spain between 1956 and 1976. MethodFrom a poststructuralist and postfeminist perspective, we carried out a genealogical discourse analysis of the manuals of professional morals used during the training of nurses. Results and DiscussionAnalysis of the manuals revealed that the professional identity of nurses was constituted by a discoursive matrix and power relations, in which a residual Christian moral discourse and other dominant gender, technical and biomedical discourses can be identified. ConclusionsThese discourses fundamentally highlight power relations of a disciplinary and pastoral nature. Some of these discourses have brought about a symbolic matrix which remains in the foundations of professional practice, health policies, social image, etc. The hegemony of these discourses for 20 years and the observation of current reality allow us to infer that nurses in Spain have managed to transform and break many of these elements and to propose other ways of viewing the profession.

Schooling and the Encouragement of Farming Amongst Pastoralists in Tanzania

Abstract This article uses qualitative and quantitative data to document the nature of educational practices in a pastoralist area in Tanzania, and to provide evidence that the schooling process, amongst other influences, has encouraged and facilitated the uptake and expansion of farming by these pastoralists. The article argues that the schooling process has influenced pastoralists' livelihood choices, and thus the nature and viability of pastoralism.