The Innocent Pleasure : A Study on Luther's theology of music

The aim of the study is to examine Luther s theology of music from the standpoint of pleasure. The theological assessment of musical pleasure is related to two further questions: the role of emotions in Christianity and the apprehension of beauty. The medieval discussion of these themes is portrayed in the background chapter. Significant traits were: the suspicion felt towards sensuous gratification in music, music as a mathematical discipline, the medieval theory of emotions informed by Stoic apatheia and Platonic-Aristotelian metriopatheia, the notion of beauty as an attribute of God, medieval aesthetics as the aesthetic of proportion and the aesthetic of light and the emergence of the Aristotelian view of science that is based on experience rather than speculation. The treatment of Luther s theology of music is initiated with the notion of gift. Luther says that music is the excellent (or even the best) gift of God. This has sometimes been understood as a mere music-lover s enthusiasm. Luther is, however, not likely to use the word gift loosely. His theology can be depicted as a theology of gift. The Triune God is categorically giving. The notion of gift also includes reciprocity. When we receive the gifts of God, it evokes praise in us. Praising God is predominantly a musical phenomenon. The particular benefit of music in Luther s thought is that it can move human emotions. This emphasis is connected to the overall affectivity of Luther s theology. In contrast to the medieval discussion, Luther ascribes to saints not just emotions but particularly warm and tender affections. The power of music is related to the auditory and vocal character of the Word. Faith comes through hearing the Word that is at once musical and affective perception. Faith is not a mere opinion but the affective trust of the heart. Music can touch the human heart and persuade with its sweetness, like the good news of the Gospel. Music allows us to perceive Luther s theology as a theology of joy and pleasure. Joy is for Luther a gift of the Holy Spirit that fills the heart and bursts out in voice and gestures. Pleasure appears to be a central aspect to Luther s theology. The problem of the Bondage of the Will is precisely the human inability to feel pleasure in God s will. To be pleased in the visible and tangible creation is not something a Christian should avoid. On the contrary, if one is not pleased with the world that God has created, it is a sign of unbelief and ingratitude. The pleasure of music is aesthetic perception. This in turn necessitates the investigation of Luther s aesthetics. Aesthetic evaluation is not just a part of Luther s thought. Eventually his theology as a whole could be portrayed in aesthetic terms. Luther s extremely positive appreciation of music illutrates his theology as an affective acknowledgement of the goodness of the Creation and faith as an aesthetic contentment.

Human Ecology in India Some Historical Perspectives

Before the spread of extensive settled cultivation, the Indian subcontinent would have been inhabited by territorial hunter–gatherers and shifting cultivators with cultural traditions of prudent resource use. The disruption of closed material cycles by export of agricultural produce to centres of non-agricultural population would have weakened these traditions. Indeed, the fire-based sacrificial ritual and extensive agricultural settlements might have catalysed the destruction of forests and wildlife and the suppression of tribal peoples during the agricultural colonization of the Gangetic plains. Buddhism, Jainism and later the Hindu sects may have been responses to the need for a reassertion of ecological prudence once the more fertile lands were brought under cultivation. British rule radically changed the focus of the country's resource use pattern from production of a variety of biological resources for local consumption to the production of a few commodities largely for export. The resulting ecological squeeze was accompanied by disastrous famines and epidemics between the 1860s and the 1920s. The counterflows to tracts of intensive agriculture have reduced such disasters since independence. However, these are quite inadequate to balance the state-subsidized outflows of resources from rural hinterlands. These imbalances have triggered serious environmental degradation and tremendous overcrowding of the niche of agricultural labour and marginal cultivator all over the country.

De la lírica medieval a la moderna : tradicionalidad e individualidad en la poesía española

Integran este número de la revista ponencias presentadas en Studia Hispanica Medievalia VIII : Actas de las X Jornadas Internacionales de Literatura Española Medieval, 2011, y de Homenaje al Quinto Centenario del Cancionero General de Hernando del Castillo.

La aristocracia de Castilla y sus abogados celestiales

Resumen: Este trabajo se ocupa de la relación entre la aristocracia de Castilla y los santos, como protectores en vida y, sobre todo, en el momento de la muerte. A partir de las cláusulas testamentarios y de las recomendaciones recogidas en los tratados del género Ars moriendi, señala las diferencias entre los vínculos que mantienen con el mundo celestial las élites de poder y el resto de la sociedad. Analiza, igualmente, los criterios para la elección de determinados santos como intercesores. Estos se basan en la primacía otorgada al entorno de Cristo, en la petición de auxilio a los bienaventurados que ayudan a los que van a dejar este mundo a conseguir la salvación del alma, y también a los defensores del grupo caballeresco y los titulares de iglesias y monasterios vinculados al señor.

Manejo del ganado cunícola

El conejo es un animal herbivoro que se conoce de la antigüedad. Las civilizaciones mas antiguas como la china griega, egipcia e hindu, criaban conejos desde épocas muy remotas. De Grecia el conejo paso a España, en donde ya existia una buena cantidad de estos animales, razón por la que muchos autores han llegado a considerarla como " La tierra del conejo", significado en hebreo· del vocablo hispanja, de donde se deriva como tal el nombre de España. Es aceptado· que de España, el conejo paso al resto de Europa, en tanto en América, el conejo se conocia desde antes de la llegada de los colonizadores españoles, es asi como los indios Azteca de México, tenían . en gran consideración estos pequeños mamiferos, que entre otras cosas representaban la fecundidad y el nexo de lo conocido con lo inexplicable La utilidad que el hombre ha dado al conejo inicialmente ha sido como fuente de alimento, posteriormente utilizó sus pieles para confeccion ar vestimentas. En la actualidad el conejo tiene diversas utilidades en las diferentes ramas de la ciencia podemos encontrarlo como animal experimental a nivel de laboratorios, como vientres receptores temporales de embriones de ganado vacuno (En el caso de la coneja) para su posterior trasplante a las vacas, En la extraccion de suero sanguineo, para fabricar medio de cultivo y fabricar vacunas etc. No cabe duda que este anima, ha sido y sigue siendo de gran utilidad para el hombre por lo que se necesita de sus habitos y su conducta, para llevar a cabo una buena explotación y obtener así el mayor provecho y beneficio posible.

De curas, frailes y monjas: disciplina y regulación del comportamiento del clero en el obispado de Calahorra, 1500-1700

25 p.

El proceso de deshumanización del morir en la literatura hispánica medieval

354 p.

Da literatura para a dança: a prosa-poética de Gertrude Stein em tradução intersemiótica

O escopo desta tese é a relação entre a prosa-poética da escritora norte-americana Gertrude Stein, através de seus retratos e peças, e traduções intersemióticas para dança contemporânea. O corpus analítico articula os retratos Orta or One Dancing, If I Told Him: A Completed Portrait of Picasso, A Valentine to Sherwood Anderson, e as peças Four Saints in Three Acts, Listen to Me e Three Sisters Who Are Not Sisters de Gertrude Stein e os espetáculos de dança [5.sobre.o.mesmo], Shutters Shut, Always Now Slowly, ,e[dez episódios sobre a prosa topovisual de gertrude stein]. A natureza dos campos colocados em comparação literatura & dança demandou a conjugação de duas vertentes de estudo ligadas às especificidades performática e tradutória dos objetos selecionados: de um lado, seguimos encaminhamentos surgidos de uma derivação específica da Comparatística tradicional, os Estudos Interartes ou Artes Comparativas; de outro, os Estudos de Intermidialidade, relacionados aos Estudos das Mídias. A abordagem dos exemplos analisados sob a perspectiva comparativa baseia-se em Estudos de Tradução, com especial referência à noção de transcriação de Haroldo de Campos, e na semiótica de Charles S.Peirce. No primeiro capítulo, definimos nossa abordagem teórica; a seguir, apresentamos a obra de Gertrude Stein e as principais propriedades que transformaram sua obra em uma das principais referências literárias e estéticas do século XX; e, para finalizar, analisamos as traduções, com especial atenção para a transcriação da percepção do tempo e da construção sintática steineanas. Concluímos sugerindo que as traduções para dança são modos de interpretação e leitura dos textos literários, bem como formas radicais de crítica de arte ou literária

Safety net or debt net?: ties between marketing and credit in coastal Bangladesh

Three fishing communities in coastal Bangladesh namely: 1) Hindu community near Chittagong; 2) Muslim community in Rehania; and 3) Bhuddist community of Rakhaipara were studied, and each shared the same credit marketing system.

Arte como religião: pensando a busca religiosa através de separações

Arte como Religião é um convite à reflexão sobre religião por meio de trabalhos artísticos. A pesquisa artística, poética e filosófica sobre a relação fronteiriça entre arte e religião teve seu ponto de partida na minha história pessoal e foi desenvolvida relacionando as ideias de separação e alteridade como essenciais para a religião, e as ideias de transgressão e linguagem como essenciais para a observação da arte. O conceito poético foi delimitado pelos trabalhos artísticos Relicários de Santos Vivos e Canonizador AcSeita Coletivo, que partindo da ideia da separação busca isolar a figura dos santos como os seres autorizados à busca religiosa e à prática de lidar com o sagrado, passando-se a observar, por meio dos objetos utilizados pelos mesmos, as mudanças de valores sociais

A criação dos números e sua evolução Matemática: de escrava a rainha das ciências.

Este trabalho aborda, de maneira bem sucinta e objetiva, a história da evolução dos números desde o primeiro risco em um osso, até chegar na forma atual como os conhecemos. Ao longo de aproximadamente 30.000 anos de existência, os sistemas de numeração, suas bases e representações sofreram inúmeras modificações, adequando-se ao contexto histórico vigente. Podemos citar a mentalidade científica da época, a necessidade da conquista de territórios, religiões e crenças e necessidades básicas da vida cotidiana. Deste modo, mostramos uma corrente histórica que tenta explicar como e porque a ideia de número se modifica com o tempo, sempre tendo em vista os fatores que motivaram tais mudanças e quais benefícios (ou malefícios) trouxeram consigo. Com um capítulo dedicado a cada uma das mais importantes civilizações que contribuíram para o crescimento da matemática e, sempre que possível, em ordem cronológica de acontecimentos, o leitor consegue ter uma boa ideia de como uma civilização influencia a outra e como um povo posterior pôde apoiar-se nos conhecimentos adquiridos dos antepassados para produzir seus próprios algorítimos e teoremas.

Compulsory heterosexuality and Caribbean queer identities: an investigation of Achy Obejas's Memory mambo and Shani Mootoo's Valmiki's daughter

Esta dissertação pretende investigar de que forma idéias construídas socialmente impõem a heterossexualidade e afetam indivíduos não heterosexuais das ilhas Caribenhas, conforme ilustrado nos romances Memory Mambo, da Cubana-Americana Achy Obejas e Valmikis Daughters, da Trinitária-Canadense Shani Mootoo. Este trabalho se concentra na análise de políticas sexuais ligadas à homossexualidade tanto nas ilhas do Caribe quanto nos Estados Unidos da América. Em Memory Mambo, a protagonista Juani Casas deseja entender como sua condição de exilada cubana molda sua identidade sexual e como seu lesbianismo afeta seus relacionamentos familiares e amorosos. Reconstruindo sua história através de uma memória não confiável, Juani procura descobrir como sua sexualidade e sua nacionalidade estão ligadas, para que ela possa conciliar as duas. Em Valmikis Daughter, Viveka Krishnu e seu pai Valmiki Krishnu tentam esconder seus verdadeiros desejos por causa dos comportamentos supostamente corretos que foram designados tanto para homens quanto para mulheres em Trinidad, e mais especificamente na sociedade indo-caribenha. Pai e filha sofrem com a opressão e tentam não se tornarem vítimas de homofobia constante, ele escondendo sua sexualidade e ela deixando a ilha. Assim, através da representação literária, Obejas e Mootoo participam de uma discussão necessária sobre as consequencias das políticas sexuais na construção identitária de Caribenhos que vivem nas ilhas ou em destinos diaspóricos

Os pecados capitais e a simbologia animal na prédica de Santo Antônio

O objetivo principal deste trabalho é a análise do sermão Pecados capitais e hipocrisia, simonia, detração e adulação, circunscrito no conjunto dos escritos antonianos que se reportam ao universo dos bestiários medievais. Na obra em questão, os respectivos vícios humanos são evocados, cada qual, a partir da analogia estabelecida com o comportamento de determinados animais. Santo Antônio de Lisboa (1192-1231) viveu a maior parte de sua vida durante as primeiras décadas do período conhecido como Baixa Idade Média (século XIII ao XV). Data do início dessa era o estabelecimento de uma arte de pregar medieval, que toma como referência as idéias propaladas no princípio do Cristianismo, a filosofia dos Padres da Igreja e, por fim, os diversos preceptores do século XIII, que espelhavam o novo contorno do qual havia se revestido a teoria da prédica, em que se sublinhava também a forma de pregar, até então preterida em função do conteúdo da oratória. É também nessa época que tomam vulto as ordens mendicantes, dentre as quais se destacam os franciscanos. Santo Antônio, como pregador dos Frades Menores, valeu-se dos conhecimentos adquiridos durante o período em que integrou a Ordem dos Cônegos Regrantes de Santo Agostinho; da filosofia propalada pelo fundador da Ordem instituída por São Francisco de Assis; e, por fim, de todos os artifícios que lhe oferecia a oratória de seu tempo. Dirigiu sua prédica, sobretudo, aos cátaros, hereges que desprezavam as coisas materiais, inclusive a natureza. Ao utilizar o simbolismo dos bestiários medievais, estima-se que Santo Antônio conciliou três fatores fundamentais na eficácia de seu discurso. O primeiro deles se refere à plena comunhão entre os recursos da ars praedicandi e a alegoria do bestiário medieval. Em seguida, ressalta-se a própria utilização do mundo animal como fator de eficaz eloqüência, considerando-se a concepção, em voga na sociedade medieval, de que a natureza seria um espelho codificado do universo espiritual, e nela estariam subjacentes os propósitos de Deus para com os homens. O terceiro fator a ser destacado é a harmonia entre a utilização do bestiário medieval como subsídio retórico e a filosofia dos franciscanos, que confere valor especial à natureza, sobretudo aos animais

青藏高原东部混农季节性放牧及其对高山林线格局的影响

混农季节性放牧（agropastoral transhumance）通过作物种植和畜牧生产相结合的方式对不同海拔高度带上的资源进行相互补充利用，在亚洲兴都库什地区、青藏高原、横断山、东部及南部非洲、南美安第斯地区等具有悠久的历史。这种传统的生计系统几千年以来一直是居住在该地区的人类社会和自然生态系统相互作用的主要形式之一。这种传统的资源利用方式与山地自然植被以及特殊的山地人类文化和社会特征具有密切的协同演变关系。认识和理解这一关系，是山地生态学和人类学的核心科学问题之一。近年来，山地生态系统的多重功能性及动态演变对山区社会经济可持续发展的重要意义受到人们的不断关注。本文通过对云南省德钦县的12个自然村的混农季节性放牧以及对云南德钦、四川壤塘等山地植被格局特别是高海拔地带植被格局的的详细调查，探讨青藏高原东缘地区混农季节性放牧的主要特征、系统构成及相互关系，及其在全球变化、经济全球化和市场化及现代化过程中的变化趋势，分析混农季节性放牧与高山林线格局及生态系统的互动关系，旨在探讨山地地区人类活动与自然生态系统之间的互动关系，从而为山区社会经济可持续发展、环境建设和生物多样性保护等国家战略提供理论依据。 调查结果表明，混农季节性放牧是一种适应青藏高原东部高山峡谷地区环境因子及自然资源呈明显的垂直分布、资源数量稀少而时空分布异质性极高的生存环境的一种传统经济形式。这种传统的畜牧业的主要生产目的仍然是提供当地基本生存所需的产品，饲养牲口的种类和数量取决于农户的当地需求并且受资源的限制，因而维持在比较低的水平的。分布在不同海拔高度的放牧资源在一年中被牲口利用的时间也不同，互为补充，共同构成混农季节性放牧的资源基础。根据各社区永久居住点的位置和该村的土地资源特别是牧草地资源的分布范围，牲口迁移的距离和格局有较大的差异。。天然牧场仍然是最主要的畜牧业生产资源。混农季节性放牧中的农业系统和牧业系统互为补充，共同构成调查地区完整的的生计系统，农耕活动为放牧活动提供精饲料如粮食等和冬季饲料如秸秆， 其数量往往成为家庭畜牧业生产规模的主要决定因子之一。 通过对牲口数量和结构、牲口的时空迁移格局、牧业活动在整个经济活动中的相对重要性以及牧业活动和作物种植的关系方面的研究分析，混农季节性放牧在近几十年发生了深刻的变化。主要表现在牲口数量总体下降，牲口组成发生变化，牲口移动性降低、牧业活动的经济重要性下降以及牧业活动和种植活动之间的相互依存度降低等。上述变化的根本驱动力是发生在当地、地区及全球尺度上的环境、政治、社会经济、技术和文化等的变化，从而造成当地群众畜牧生产目标、土地利用和劳动力的分布等发生了变化。当地生计系统发生的改变可能会带来对方面而深刻的政治、社会经济、文化和生态影响。 混农季节性放牧这种古老的传统生计策略面临着许多挑战，如冬季饲料短缺、草场退化、缺乏市场竞争力、经济重要性降低、对年轻人缺乏吸引力、国家缺乏专门的政策指导等。与此同时，经济全球化、市场经济、新技术的应用、替代生计机会的增加、国家对于山地生态系统的作用的重新定位等也为传统生计系统转型、实现社会与生态共赢创造了机遇。 混农季节性放牧活动对亚高山及树线交错带生态系统系统的互动方式主要体现在以下几个方面：（1）牲口啃食、践踏等影响森林群落更新，改变森林群落的组成和结构，从而影响森林群落的演替进程和植被格局。林线边缘是搭建夏棚的首选地点，因此林线及树线交错地带就成了牲口活动的主要场所之一；（2）利用火烧开辟、维持和改良高山牧场； 3）在亚高山火灾迹地的放牧活动能够阻止火烧迹地的顺向演替； 4）牧民在林线附近获取建材和薪材等活动影响高山林线附近森林的结构和功能。 在调查区域，梅里雪山、白马雪山、甲午雪山的林线海拔高度在4200-4300m之间； 四川雅江、理塘一线，林线位置多在4300-4400m；四川壤塘二林场一带的林线主体在4100-4200m，在个别地区达到4300m； 在贡嘎山的南坡和东坡一带，林线位置在3600-3700m；而在四川松潘一带，林线位置主体在3700-3800米左右。树线高度的分布趋势和林线一致。混农季节性放牧及其有关人类利用活动使研究地区很多地方高山林线降低、树线交错带宽变窄或消失。在研究地区，总体情况是，阳坡和半阳坡（南坡、西南坡等）的林线和树线比阴坡和半阴坡（北坡、东北坡等）低，变化幅度达20-200m。这种差异主要是为了开辟牧场而人为清除了南向坡自然林线及其以上的植被从而使林线位置下降所致。在南坡自然林线保留得比较好的地方，林线和树线依然可以达到甚至超过北坡林线和树线的高度。放牧活动抑制了高山林线带火烧迹地的天然更新，从而使林线位置保持在目前的位置。 放牧活动对高山林线带森林群落更新的影响是显著的。自然林线内的乔木个体密度特别是新生苗和幼苗的密度大大高于非自然林线。没有放牧的自然林线及树线交错带内的I级个体（新生苗）密度达到725-2917株/公顷，而与之相对的处理样地内I级个体的密度只有0-228株/公顷；II级个体（高度10-50cm）也表现出类似的趋势，在没有放牧的自然林线及树线交错带样方内，其密度达到550-5208株/，而在放牧处理样方内只有14-321株/公顷。在非自然林线带样地内，在有正常放牧的样地内，完全缺乏I级个体。 从相对比例来看，没有放牧的样方内的I、II级个体在全部个体中所占的比例显著高于有放牧活动的样方。放牧使林线交错带的乔木幼苗数量显著减少，从而影响林线及树线交错带森林群落的天然更新过程。林线和树线交错带的灌木对乔木幼苗具有重要的保护作用，能够为树线树种如冷杉等幼苗的定居体提供有利的微气候环境，同时保护苗免受牲口的啃食和践踏。火烧以后接着进行放牧能够100%地抑制高山林线带的幼苗更新。 高山牧场放牧强度降低、使用时间缩短而低海拔地带放牧强度增加是研究地区混农季节性放牧系统的一个显著变化。这种变化也必然会引起各海拔带上的生态系统的变化。放牧强度的降低、生产性用火的停止将导致原来通过人工火烧而降低并通过进一步的火烧和放牧活动来维持的林线及其以上地带的灌木盖度和高度的增加，从而为林线森林群落的扩张创造条件。 青藏高原东部高山峡谷地区是我国重要的山地生态系统，在我国的生物多样性保护、生态环境建设、社会经济可持续发展战略中具有举足轻重的作用。正确认识人类特别是当地传统的生计系统与生态环境系统的互动关系是实现上述战略目标的前提。决策者必须以综合、系统的的视角协调促进社会经济可持续发展、保护生物及文化多样性和维持人、牲口和生态系统之间的平衡的多重目标。 Agropastoral transhumance, which makes a complementary exploitation of the natural resources at different altitudinal belts through a combination of migratory animal husbandry and crop cultivation, has a long history in Hindu-Kush Himalaya, Tibet Plateau, Hengduan Ranges, eastern and southern Africa and the Andes region of south America.For millennia, this traditional livelihood strategy has been one of the main forms of interaction between human societies inhabiting in these regions and their natural ecocystems. A close co-evolutionary relationship has been developed between this indigenous resources management systems and the mountain vegetation systems on the one hand and a unique set of cultural values and social features on the other. Understanding this relationship has been one of the core scientific issues in mountain ecology and anthropology. In recent years, the importance of the multiple functions of the mountain ecosystems and their dynamic changes in the sustainable socio-economic development of the mountain regions has gained increasing attention. This paper, which is based on a detailed study on the agropastoral practices of the 12 natural villages in Deqin County of Yunnan, and the mountainnn vegetation patterns in Deqin of Yunnan and Rangtang County of Sichuan, intends to reveal the major characteristics, system composition and the inter-relations of the subsystems of the agropastoral transhumance in Eastern Tibetan Plateau as well as the trends of changes of the system within the context of global changes, economic globalization and modernity process of China and analyze the relations between agropastoral transhumance and alpine ecosystem, ao as to understand the interactions between human activities and natural ecosystems of the mountains and provide theoretical basis for the national strategies in eocioeconomic development, environmental reconstruction and biodiversity conservation in the mountain regions. Results of the survey indicate that agropastoral transhumance in the investigated area is a traditional economic form that is highly adapted to the eastern Tibet Plateau where the topography features high peaks and deep gorges and where the highly variable environmental parameters and scanty natural resources exhibit a distinct vertical spectrum of distribution and great temporal and spatial heterogeneity. The main objective of pastoral management is still aimed at the production of basic goods and services of local people and thus the type and size of animals raised for each household mainly depend on local needs and are limited by the availability of natural resources. The scale of production is relatively low. Pastoral resources at different altidudinal belts are complementarily used at different seasons of a year and thus form the resources basis for agropastoral production of the study area. Migration distances and patterns vary with the location of the permanent settlements, the elevational distribution range of the resources of the villages concerned. Natural pastures (rangelands) are the main fodder resources and sumplement feedings only account for less than 5% of the total fodder consumption. Crop cultivation and pastoral activities support each other to form a complete livelihood system. The ability of the farmig lands (crop cultivation) to provide the pastoral activities with concentrates and sumplements often becomes a main factor limiting the scale of livestock production at household level. Agropastoral transhumance is experiencing drastic changes in recent decades as is reflected in the size and composition of animals, the seasonal migration pattern, the relative importance of pastoralism in the household economy and the interplays of agricultural and pastoral elements of the system. In general, there is a decline in animal population and mobility, a shift in animal composition to meet new needs arising from changed macro-economic situation, a decrease in the relative importance in the household economy and an increasing decoupling of agro&pastoral relations. The fundamental divers of these changes can be traced to environmental, social, economic, technological and cultural changes from local to global levels and such changes have further caused local changes in livestock management objectives, land use and distribution of labor forces. Changes in local livelihood systems could have profound political, socioeconomic, cultural and ecological conseuquences. Agropastoral transhumance, as an age-old traditional livelihood strategy, is facing multifacet challenges, such as winter fodder shortage, rangeland degradation, lack of market competitiveness, decrease in economic importance, lack of appreciation among the young generation and adequate policies from the government. At the same time, economic globalization, market economy, intrdoctution of new technologies, increase of alternative income generating opportunities and the national re-oreitation of policies on mountain ecosystems have all brought about new opportunities for the transformation of the traditional livelihood system and the synchronized development of local society and the environment. Agropastoral transhumance interacts with the ecosystems at the timberline and treeline ecotone mainly through the following aspects: 1)Animal browsing and stamping affect the regeneration process of the forest communities and alters the composition and structure of the forest which in turn affect the succession process and vegetation pattern of the forest communities. Forest edges are the priority locations for summer houses and therefore the timeline and treeline area becomes the major venues of aninal activities; （2）herders create, maintain and improve pastures through burning that remove the forest communities at the timeline and treeline ecotone; 3）immediate grazing on the fire sites can significantly prevent the fire sites from perogressive succession; and 4）herders harvesting of construction timber and firewoods affects the structure and functions of the forest communities at the timberline and treeline zone. Timberline position in the survey region shows geographical variations. It is around 4200-4300m in Meilixueshan, Baimaxueshan and Jiawuxueshan in Northwest of Yunnan and rises to 4300-4400m in Yajiang County and Litang County of Sichuan. In Rangtang of Sichuan, it is between 4100-4200m, though reaching 4300m in localized sites. In the southern and eastern slopes of Gongga Mountain, the timberline is only between 3600m and 3700m and in Songpan County at the upper reach of the Minjiang River the timberline is around 3700-3800m.Treeline pattern follows similar trend. In many places, agropastoral transhumance and related human activities have lowered the timberline and treeline and narrowed or removed the treeline ecotone. In the area of survey, generally speaking, timberlines and treelines are lower on the southern slopes than on the northern slopes, with a difference between 20 and 200m. This is mainly because that the use of fires to crerate pastures has removed the forest vegetation at the previous timberline and above. In fact, in many places, well-preserved forests on the south slopes have even high timberline position that the corresponding northern slopes. At subalpine zone, grazing activities could have prohibited the natural regeneration of many forest fire sites and maintained the forest position at the present level. Grazing has a significant impact on the regernation process of forest communities at the timberline zone. Natural timberline and treeline ecotone has much higher density of treeline species individuals especially the emergents and seedlings than the timberlines that are maintained by human activities. In natural timberline and treelien ecotone without grazing interference, the density of the I Class seedlings (less than 10cm in height) ranges 725-2917 /hm2; while that in the treatment plots (with grazing disturbance) is only 0-228//hm2；II Class seedlings (10-50cm）exhibit similar density trends, reaching 550-5208//hm2 in natural timberline without grazing but only 14-321//hm2 in the plots with grazing treatment. In the man-created timberlines, there is no I Class seedling at all in plots with normal grazing activities. In relative terms, in plots without grazing activities, the propotion of I Class and II Class seedlings is much higher than that in plots with grazing. Grazing activities have significantly reduced the number of seedlings in the timberline ane treeline ecotone, and thus affect the natural regeneration process of the forests. Shrubs at the timberline and treeline ecotone can effectively protect the seedlings from severe climate and animal tramping, thus increasing the survival rate of the seedlings. Grazing following fires can completely inhibit forest regeneration process at timberline. Changes in agropastoral transhumance will have great impact on the timberline and treeline pattern of the studied area. The decrease in grazing intensity on alpine pastrues and the cessation of the use of fires will result an increase in the cover and height of shrubs above the present human-maintained treeline, which will create further condition for the expansion of timberline forest communities. Eastern Tibet Plateau harbors some most important mountain ecosystems of China that are of vital importance to the country’s strategy in biodiversity conservation, environmental construction and sustainable sociaoeconomic development. A proper knowledge of the interactions between traditional livelihood systems and the ecosystems in the region is a precondition to the realization of the above strategic goals. Therefore, the decision-makers must have a holistic and systemic perspective so as to integrate the multiple objectives of promoting sustainable socioeconomic development, conserving biological and cultural diversity and maintaining the balances among people, animal population and the ecosystems.

Medieval Women's Writing

Watt, P., Medieval Women's Writing (Cambridge: Polity Press, 2007) RAE2008