Social networks in arid Australia : a review of concepts and evidence

Arid systems are markedly different from non-arid systems. This distinctiveness extends to arid-social networks, by which we mean social networks which are influenced by the suite of factors driving arid and semi-arid regions. Neither the process of how aridity interacts with social structure, nor what happens as a result of this interaction, is adequately understood. This paper postulates three relative characteristics which make arid-social networks distinct: that they are tightly bound, are hierarchical in structure and, hence, prone to power abuses, and contain a relatively higher proportion of weak links, making them reactive to crisis. These ideas were modified from workshop discussions during 2006. Although they are neither tested nor presented as strong beliefs, they are based on the anecdotal observations of arid-system scientists with many years of experience. This paper does not test the ideas, but rather examines them in the context of five arid-social network case studies with the aim of hypotheses building. Our cases are networks related to pastoralism, Aboriginal outstations, the ‘Far West Coast Aboriginal Enterprise Network’ and natural resources in both the Lake-Eyre basin and the Murray–Darling catchment. Our cases highlight that (1) social networks do not have clear boundaries, and that how participants perceive their network boundaries may differ from what network data imply, (2) although network structures are important determinants of system behaviour, the role of participants as individuals is still pivotal, (3) and while in certain arid cases weak links are engaged in crisis, the exact structure of all weak links in terms of how they place participants in relation to other communities is what matters.

Water for the Wayuu: Procurement and maximization of a limited resource among indigenous pastoralists on the Guajira Peninsula of northern Colombia

For the Wayuu of the Guajira Peninsula of northern Colombia, water procurement has historically been challenging. The ancestral territory of this indigenous pastoral society is windy and arid, with low rainfall, high temperatures and an absence of perennial rivers or streams. In the past, the Wayuu adapted to these environmental conditions by practicing transhumance during the prolonged dry seasons, digging spring wells and artificial ponds and by following guiding principles for water usage. Since the 1930s, the government has made efforts to build additional wind-powered wells and ponds for a growing native population. Notwithstanding, these water solutions have only partly met the necessities; public water sources are limited or unreliable and few attempts are made to generate safe drinking water. Furthermore, the ubiquitous practice of animal husbandry places added pressure on existing sources; livestock consume more water than the human populations in the areas visited. Rapid assessments in four Wayuu areas on the peninsula were conducted by the author and an interdisciplinary team working for the Cerrejón Foundation for Water in La Guajira from 2010 to 2013. The assessments were part of a larger pilot project to design and implement a sustainability plan for reservoir-based water supply systems in the region. This study brings cultural practices and local knowledge to the forefront as key elements for the success of water works and other development projects carried out in Wayuu territory.

A sermon, delivered January 1, 1822, at the ordination of the Rev. Joseph Bennet [i.e. Bennett], to the pastoral care of the Congregational Church and Society in Woburn, Mass. ...

Pages [33]-39 contain: The charge to the people, by the Rev. Jacob Coggin, of Tewksbury. Coggin's charge to the people was also issued separately.

The import of the gospel message, and the result of its faithful announcement : illustrated in a sermon, delivered at the ordination of the Rev. Charles T. Prentice, to the pastoral care of the Congregational Church and Society, in Weston, North Fairfield Parish, June 8th, 1836 /

Mode of access: Internet.

Sermon preached at Granville, Ohio, December 14, 1808 at the ordination of the Rev. Timothy Harris to the pastoral care of the Congregational Church and Society .. /

Shaw & Shoemaker

A farewell discourse : delivered to the church and society of the First Parish in West Springfield, May 3, 1835, on resigning his pastoral charge /

Mode of access: Internet.

The faith once delivered to the saints. A sermon delivered at Worcester, Mass., Oct. 15, 1823, at the ordination of the Rev. Loammi Ives Hoadly, to the pastoral office over the Calvinist church and society in that place.

Mode of access: Internet.

A sermon, preached at the ordination of the Rev. Oliver Stearns, to the pastoral care of the second Congregational society in Northampton, Nov. 9, 1831 /

Sabin 25440 (Incorrectly identified as Samuel Stearns)

Contribution de l’éthique théologique du caractère à l’accompagnement pastoral des jeunes adultes

Ce projet doctoral cherche à élaborer une approche éthique d’accompagnement des jeunes adultes (20-35 ans) en milieu pastoral. Prenant son point de départ dans la méthode praxéologique, il déploie une observation de la pratique d’un certain type d’accompagnement pastoral, puis réfléchit sur des traits de la jeunesse actuelle, surtout québécoise. Bien que cherchant à affirmer leur autonomie, les jeunes qui consultent ponctuellement un prêtre cherchent souvent des réponses à leurs dilemmes moraux. La thèse s’inspire des théoéthiciens nord-américains, Stanley Hauerwas et Craig Dykstra pour dépasser la préoccupation du « quoi faire ». En effet, ces auteurs principaux de la thèse se centrent sur la personne, la réalisation de son soi et le type d’homme ou de femme qu’elle veut être. L’accent est donc mis sur l’être, la totalité de la personne, et non seulement sur le faire. Une surenchère de l’importance du « faire » et de l’« action » renvoie à la fois à notre société post-technologique, centrée sur la productivité de la personne et à une morale catholique prescriptive. Néanmoins, l’éthique du caractère propose un chemin de conversion de la question de savoir « quoi faire » dans celle de savoir « comment vivre ». Sur le plan théologique, elle recentre et réinterprète des aspects essentiels du christianisme, soit les récits, la tradition comme histoire, communauté et imagination. Cette approche revitalise le paysage éthique et le style d’accompagnement pastoral auprès des jeunes adultes. En tant que prêtre catholique souvent consulté par des gens de cette catégorie d’âge (20-35 ans), notre projet de thèse se veut inspirateur d’une nouvelle pratique d’accompagnement éthico-pastoral.

Perfil do líder comunitário da pastoral da criança da região norte da cidade de Londrina - PR

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

How fit turns into misfit and back: institutional transformations of pastoral commons in African floodplains

We enlarge the notion of institutional fit using theoretical approaches from New Institutionalism, including rational choice and strategic action, political ecology and constructivist approaches. These approaches are combined with ecological approaches (system and evolutionary ecology) focusing on feedback loops and change. We offer results drawn from a comparison of fit and misfit cases of institutional change in pastoral commons in four African floodplain contexts (Zambia, Cameroon, Tanzania (two cases). Cases of precolonial fit and misfit in the postcolonial past, as well as a case of institutional fit in the postcolonial phase, highlight important features, specifically, flexible institutions, leadership, and mutual economic benefit under specific relations of bargaining power of actors. We argue that only by combining otherwise conflicting approaches can we come to understand why institutional fit develops into misfit and back again. Key Words: African floodplains; governance; institutional change; institutional fit; New Institutionalism; pastoral commons

A LITURGIA NO CONTEXTO URBANO: APONTAMENTOS PARA A PRÁXIS PASTORAL NA COMUNIDADE DE HELIÓPOLIS

Esta pesquisa propõe-se a analisar a liturgia no contexto urbano, e a forma como a práxis pode influir e se articular com a liturgia cristã construída na cidade, especialmente em áreas empobrecidas e que experimentam as contradições resultantes de um modelo econômico excludente e concentrador de renda. Assim, a pesquisa busca apontar para o desenvolvimento da práxis pastoral litúrgica, tendo como espaço de referência a área da Comunidade de Heliópolis, São Paulo, a segunda maior favela do Brasil. A práxis é a atividade reflexiva e material do ser humano, isto é, ação transformadora que deve insistir na opção preferencial pelos pobres e excluídos. A pastoral litúrgica que tenha o seu referencial na práxis irá, portanto, criar ações que animem as esperanças do povo que celebra, favorecendo a organização e a sensibilização para as lutas sociais necessárias para a superação da exclusão, devolvendo a dignidade aos seres humanos. A pesquisa se desenvolve em três etapas: primeiramente, buscam-se as conceituações teóricas de práxis e urbanizações; em segundo lugar, se analisa o caminho da ocupação da área de Heliópolis; e por último os apontamentos para a práxis pastoral litúrgica no contexto urbano. O resultado será um conjunto de referenciais gerais históricos e teóricos capazes de sustentar uma pastoral litúrgica que contribua para as esperanças humanas e a criação de um novo paradigma de sociedade fundamentado na justiça e na igualdade.(AU)

A LITURGIA NO CONTEXTO URBANO: APONTAMENTOS PARA A PRÁXIS PASTORAL NA COMUNIDADE DE HELIÓPOLIS

Esta pesquisa propõe-se a analisar a liturgia no contexto urbano, e a forma como a práxis pode influir e se articular com a liturgia cristã construída na cidade, especialmente em áreas empobrecidas e que experimentam as contradições resultantes de um modelo econômico excludente e concentrador de renda. Assim, a pesquisa busca apontar para o desenvolvimento da práxis pastoral litúrgica, tendo como espaço de referência a área da Comunidade de Heliópolis, São Paulo, a segunda maior favela do Brasil. A práxis é a atividade reflexiva e material do ser humano, isto é, ação transformadora que deve insistir na opção preferencial pelos pobres e excluídos. A pastoral litúrgica que tenha o seu referencial na práxis irá, portanto, criar ações que animem as esperanças do povo que celebra, favorecendo a organização e a sensibilização para as lutas sociais necessárias para a superação da exclusão, devolvendo a dignidade aos seres humanos. A pesquisa se desenvolve em três etapas: primeiramente, buscam-se as conceituações teóricas de práxis e urbanizações; em segundo lugar, se analisa o caminho da ocupação da área de Heliópolis; e por último os apontamentos para a práxis pastoral litúrgica no contexto urbano. O resultado será um conjunto de referenciais gerais históricos e teóricos capazes de sustentar uma pastoral litúrgica que contribua para as esperanças humanas e a criação de um novo paradigma de sociedade fundamentado na justiça e na igualdade.(AU)