Thematische Bibliographien / Pastoral care

Auswahl der wissenschaftlichen Literatur zum Thema „Pastoral care“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Pastoral care"

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Fowler, Gene. „Pastoral Care of the Congregation“. Journal of Pastoral Care 51, Nr. 4 (Dezember 1997): 377–94. http://dx.doi.org/10.1177/002234099705100402.

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Focuses on the pastor's care of the congregation. Draws on group therapy and practical theology; and critiques two conflicting practical theology views of the pastor's personhood seen in relation to pastoral ministry. Presents a third alternative. Argues that the emotional dimension of the pastor's personhood is an important resource the pastor can use for congregational care.
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Telly Manueke, Beni Chandra Purba und Budi Kelana. „Pentingnya Pelayanan Perlawatan Pendeta Jemaat“. JUITAK : Jurnal Ilmiah Teologi dan Pendidikan Kristen 2, Nr. 1 (31.03.2024): 27–40. http://dx.doi.org/10.61404/juitak.v2i1.201.

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Life within a congregation has its own dynamics that can be observed in the relationship between congregation members and the pastor. One important aspect to be discussed in this paper is the pastoral care provided by the pastor as the shepherd of the congregation. Pastoral care is one form of service that demonstrates the pastor's concern for the members of the congregation. In pastoral care, the pastor can listen, provide advice, and strengthen the faith of congregation members through visits, conversations, and prayer. Although time for preaching is limited, pastoral care has its own power to strengthen the hearts of congregation members. However, unfortunately, the importance of pastoral care is no longer clearly evident in some congregations, where some pastors no longer engage in pastoral care as they should.
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Rogers, Peter R. „Pastoral Preaching and Pastoral Care“. Listening 38, Nr. 1 (2003): 62–72. http://dx.doi.org/10.5840/listening200338113.

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Johnson, Patricia. „Pastoral Care:“. Journal of Health Care Chaplaincy 2, Nr. 1 (03.01.1989): 17–31. http://dx.doi.org/10.1300/j080v02n01_03.

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Saylor, Reverend Dennis. „Pastoral Care“. JONA: The Journal of Nursing Administration 20, Nr. 2 (Februar 1990): 15. http://dx.doi.org/10.1097/00005110-199002000-00005.

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Schaffner, Julie W. „Pastoral Care“. JONA: The Journal of Nursing Administration 20, Nr. 2 (Februar 1990): 16???19. http://dx.doi.org/10.1097/00005110-199002000-00006.

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Magezi, Vhumani. „Towards Effective Pastoral Caregiving within Contemporary Post-Colonial Praxis in Africa: A Discernment of Care Needs for ‘Now’ and ‘Intervention’ Propositions“. Religions 15, Nr. 7 (28.06.2024): 789. http://dx.doi.org/10.3390/rel15070789.

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Post-colonial Africa and its attendant challenges, including disillusionment during democratic dispensation and racial tensions among black and white people, constitute a problem that calls for interventions from all social actors. Theology, especially pastoral care, is challenged to broaden its vision and focus on health, healing, and human flourishing by adopting a public dimension. Thus, public pastoral care can emerge as a critical approach through which to make a meaningful contribution to fostering holistic personal care. This assumption prompts an examination of the place and role of pastoral care as a science and art of fostering social health and well-being. Public pastoral care practices are used to encourage, promote, and foster ‘coexistence’ and ‘being with’ other people in the same geographical spaces where tension and disillusionment exist. Using the South African lens, this article aims to pastorally address challenges emerging from post-colonial African public contexts by developing a public pastoral care approach. Pastoral care principles of empowerment care, prevention care, conversational care, and care by being with the other in shared spaces of coexistence are proposed.
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Lee, Hee Cheol. „Pastoral Care: The Future Plan of Pastoral Counseling According to Pastoral Care“. Korean Journal of Christian Studies 116 (30.04.2020): 489–514. http://dx.doi.org/10.18708/kjcs.2020.04.116.1.489.

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Carolus Boromeus, Kusmaryanto. „HEALTH PASTORAL CARE“. Jurnal Teologi 5, Nr. 1 (25.05.2016): 91–104. http://dx.doi.org/10.24071/jt.v5i1.483.

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Sunderland, Ronald D. „Lay Pastoral Care“. Journal of Pastoral Care 42, Nr. 2 (Juni 1988): 159–71. http://dx.doi.org/10.1177/002234098804200207.

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“You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvellous light.” I Peter 2:9 (NEB)
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Dissertationen zum Thema "Pastoral care"

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Lister, James Kenneth. „Harmony in pastoral care music meeting pastoral care needs /“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Stein, Donald M. „Pastoral care groups“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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3

Khoaseb, Martin. „The faith healing practice in pastorale care : a pastoral assessment“. Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86229.

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Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it.
AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.
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Hartman, Wilmer J. „A covenant model for pastoral care of pastoral couples“. Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Martin, Charles C. „Rethinking pastoral care with African Americans pastoral care with African Americans amid contextual change /“. Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Yang, Yoo Sung. „Pastoral care for the dying“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Mascia, Albert. „Pastoral care of the homeless“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Rathgeb, William Richard. „Pastoral care of university students“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Turton, Douglas W. „Pastoral care of the clergy“. Thesis, Bangor University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401896.

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Freville, C. Benjamin. „Pastoral care and cultural diversity“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Bücher zum Thema "Pastoral care"

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Sharon, Reed, und Center for Youth Ministry Development., Hrsg. Pastoral care. New Rochelle, NY: World of Don Bosco Multimedia, 1993.

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Ramsay, Nancy J. Pastoral care and counseling: Redefining the paradigms. Seoul: Grisim, 2012.

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Butler, Sarah A. Caring ministry: A contemplative approach to pastoral care. New York: Continuum, 1999.

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Pattison, Stephen. A critique of pastoral care. 3. Aufl. London: SCM Press, 2000.

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Pattison, Stephen. A critique of pastoral care. 2. Aufl. London: SCM Press, 1993.

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Inspectorate, Great Britain Department of Education for Northern Ireland Education and Training. Evaluating pastoral care. Bangor: DENI, 2000.

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M, Collins Úna, und McNiff Jean, Hrsg. Rethinking pastoral care. London: Routledge, 1999.

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Larson, Bruce. Mastering pastoral care. Portland, Or: Multnomah Press, 1990.

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Otto, Stange, Cárdenas Brito Jorge und International Congress on Pastoral Care & Counselling (4th : 1991), Hrsg. Pastoral care and context. Amsterdam: VU University Press, 1992.

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Clebsch, William A. Pastoral care in historical perspective. Northvale,N.J: J. Aronson, 1994.

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Buchteile zum Thema "Pastoral care"

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Swanson, Robert. „Pastoral care, pastoral cares, pastoral carers“. In Pastoral Care in Medieval England, 123–41. 1 [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315599649-7.

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McClure, Barbara. „Pastoral Care“. In The Wiley-Blackwell Companion to Practical Theology, 267–78. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch25.

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Walter, Tony. „Pastoral Care“. In The Eclipse of Eternity, 137–48. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230379770_11.

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Sipling, William. „Fundamentalist Pastoral Care“. In Encyclopedia of Psychology and Religion, 933–35. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200057.

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Sipling, William. „Fundamentalist Pastoral Care“. In Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200057-1.

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Lartey, Emmanuel Y. Amugi. „Postcolonializing Pastoral Theology“. In Pastoral Theology and Care, 79–97. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119292586.ch4.

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Carey, Lindsay B., und Jeffrey Cohen. „Pastoral and Spiritual Care“. In Encyclopedia of Global Bioethics, 2136–48. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-09483-0_326.

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Carey, Lindsay B., und Jeffrey Cohen. „Pastoral and Spiritual Care“. In Encyclopedia of Global Bioethics, 1–14. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_326-1.

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Carey, Lindsay B., und Jeffrey Cohen. „Pastoral and Spiritual Care“. In Encyclopedia of Global Bioethics, 1–14. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_326-2.

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Mutter, Kelvin F. „Christian Fundamentalist Pastoral Care“. In Encyclopedia of Psychology and Religion, 433–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200027.

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Konferenzberichte zum Thema "Pastoral care"

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Torres, Johan Andrés Mendoza. „Rural Cultural Identity And Pastoral Care“. In EDUHEM 2018 - VIII International conference on intercultural education and International conference on transcultural health: The Value Of Education And Health For A Global,Transcultural World. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.04.02.129.

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Abraham, Rubin Adi, Jessica Elizabeth Abraham, Yanto Paulus Hermanto, Christopher Santoso und Rivosa. „The Pastoral Care of Congregations during the Covid-19 Pandemic“. In International Conference on Theology, Humanities, and Christian Education (ICONTHCE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220702.041.

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Watterson, Craig A., und Dale A. Carnegie. „Pastoral care and student support: Developing a method of retention“. In 2013 IEEE Frontiers in Education Conference (FIE). IEEE, 2013. http://dx.doi.org/10.1109/fie.2013.6685006.

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Ho, Chun Sing. „Reframing Pastoral Care Through Entrepreneurial Teacher Leadership: Exploring the Mediating Role of Technological Opportunism“. In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2092278.

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Ho, Chun Sing. „Reframing Pastoral Care Through Entrepreneurial Teacher Leadership: Exploring the Mediating Role of Technological Opportunism“. In AERA 2024. USA: AERA, 2024. http://dx.doi.org/10.3102/ip.24.2092278.

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Saptorini, Sari, Mariani Harmadi, Tomson Saut Parulian Lumbantobing, Eko Wahyu Suryaningsih und Debora Nugrahenny Christimoty. „Virtual Pastoral Care for Missionaries of Union of Indonesian Baptist Churches in The Digital Era“. In International Conference on Theology, Humanities, and Christian Education (ICONTHCE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220702.051.

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Isbasoiu, Iulian. „The pastoral care and the priest profile in the study �On the Priesthood� of Saint John Chrysostom“. In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.34.

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Lammert, Dominic, Stefanie Betz, Nele Wulf und Jari Porras. „”Changing Death”: Initial Insights for Software Practitioners in Thanatopractice“. In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003668.

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Digital transformation is now reaching into topics like End-of-life Care, Funeral Culture, and Coping with Grief. Those developments are inevitably accompanied by the growing challenge to design IT systems that are appropriate and helpful for the stakeholders involved. Our aim in this paper is to further introduce the rather new combined research field of Socioinformatics and Thanatology (the scientific study of death and dying) and to present it with the first results on which requirements to consider for the design of digital tools within ‘Thanatopractice’. By using Participatory Design and the Sustainability Awareness Framework (SusAF) in the context of three workshops on socio-technical systems (Online Pastoral Care, Virtual Graveyards, and AI Memory Avatars), we want to sensitize software practitioners to the multidimensional impacts of their products and services in a field, which the participants in the workshops often described as “highly sensitive”.
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C, Timanoi, Mwanja M und Arasio A. „Utilization of one health ‘Kimormor’ Multi-Sectoral Outreaches for enhanced Nutrition Interventions in Migratory Pastoral Communities of Turkana County, Kenya.“ In 3rd International Nutrition and Dietetics Scientific Conference. KENYA NUTRITIONISTS AND DIETICIANS INSTITUTE, 2023. http://dx.doi.org/10.57039/jnd-conf-abt-2023-f.s.s.d-03.

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Background: According to the Integrated Phase Classification for acute malnutrition, Turkana County was ranked at critical phase (15-30% GAM rates of 27%, or ‘critical phase’ and Integrated Phase Classification 3 as food security insecure or ‘crisis phase (SMART Survey Jan 2023). Turkana County SMART Nutrition surveys 2018-2022 indicated increased stunting rates from 17.4% in 2018 to 21.9% in 2022, while in Jan 2023 the rates reduced to 21.6% due to the increased nutrition surveillance and response by various partners. Amidst the climate change crisis posed by drought and flush floods, a multi-sectoral approach in addressing maternal, child health and nutrition gaps is critical for better health outcomes for more than 50% of the population which is pastoral. This paper highlights the utilization of Kimormor Multisector Outreaches to respond to the unique needs of migratory pastoral communities in Loima Sub County, Turkana County. USAID Imarisha Jamii Intervention • To enhance health care seeking for migratory populations, Amref Health Africa in Kenya implemented the Kimormor One Health Approach. • This co-created model encompasses a multisectoral approaches on maternal and child health (MNCH) outcomes. • Through Kimormor, human and animal health is delivered to pastoral communities. • Multi-Sectoral Interventions are integrated into the Mobile Outreaches which follow the communities in their mapped migratory routes and waterpoints. Results: Through the Kimormor one health integrated outreach for one site out of 5 sites, 184 children and 40 Pregnant and lactating women (PLW) were screened for malnutrition out of these 10 and 96 children were severely malnourished and moderately malnourished respectively.25 PLWIDs were malnourished and enrolled into supplementary feeding Program (SFP). 129 children got dewormed, and 136 (under 5yrs) received Vitamin A supplementation. 16 children were fully Immunized.174 adults were able to be registered for National ID's and NHIF membership. A total of 4196 Shoats were dewormed and vaccinated against PPR disease. Conclusion • Implementation of Kimormor One health Outreach contributed to uptake of nutrition services like Vitamin A supplementation,deworming,continous growth monitoring and screening for malnutrition. • Other Multi-sector servivices which would otherwise have not been achieved in a static approach include animal health, NHIF enrollment, and maternal and child health aervices • Partnership and resource pooling among different sectors were effectively achieved which made implementation of the initiative possible. Recommendation • There is need to scale up an innovative kimormor one-health approach for migratory populations in other sub counties.
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Vlad, Maxim. „THE PASTORAL ACTIVITY OF THE ORTHODOX CHURCH IN THE ROMANIANS COUNTRIES, MANIFESTED IN THE CARE FOR THE SICK PEOPLE. HISTORICAL-NOMOCANONICAL AND SOCIAL-PHILANTHROPIC PERSPECTIVE“. In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/3.3/s12.120.

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Berichte der Organisationen zum Thema "Pastoral care"

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Blaxter, Tamsin, und Tara Garnett. Primed for power: a short cultural history of protein. TABLE, November 2022. http://dx.doi.org/10.56661/ba271ef5.

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Protein has a singularly prominent place in discussions about food. It symbolises fitness, strength and masculinity, motherhood and care. It is the preferred macronutrient of affluence and education, the mark of a conscientious diet in wealthy countries and of wealth and success elsewhere. Through its association with livestock it stands for pastoral beauty and tradition. It is the high-tech food of science fiction, and in discussions of changing agricultural systems it is the pivotal nutrient around which good and bad futures revolve. There is no denying that we need protein and that engaging with how we produce and consume it is a crucial part of our response to the environmental crises. But discussions of these issues are affected by their cultural context—shaped by the power of protein. Given this, we argue that it is vital to map that cultural power and understand its origins. This paper explores the history of nutritional science and international development in the Global North with a focus on describing how protein gained its cultural meanings. Starting in the first half of the 19th century and running until the mid-1970s, it covers two previous periods when protein rose to singular prominence in food discourse: in the nutritional science of the late-19th century, and in international development in the post-war era. Many parallels emerge, both between these two eras and in comparison with the present day. We hope that this will help to illuminate where and why the symbolism and story of protein outpace the science—and so feed more nuanced dialogue about the future of food.
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Aguayo Ulloa, Lorena, Martha Santana, Lorena Mestra, William Burgos und Hernando Florez. Calidad de la canal y de la carne de bovinos sometidos a dos planes de manejo alimenticios :suplementado con torta de palmiste vs. no suplementado. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2014. http://dx.doi.org/10.21930/agrosavia.poster.2014.2.

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El manejo alimenticio de los sistemas de producción de carne bovina en países de América Latina y el Caribe, están enfocándose en la búsqueda y diversificación de subproductos del agro como fuentes alimenticias de mejor calidad y valor agregado. El objetivo de este trabajo fue evaluar el efecto de una dieta a base de pastoreo más suplemento de torta de palmiste y salvado de arroz, sobre la calidad de la canal y la carne de bovinos del tipo cebú
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Freiría, Heber, Alejandro Nin Pratt und Gonzalo Muñoz. Productividad y eficiencia en la producción ganadera pastoril en América Latina: Los casos de Bolivia y Colombia. Inter-American Development Bank, März 2021. http://dx.doi.org/10.18235/0003150.

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El estudio examina el desempeño de la producción ganadera en Bolivia y Colombia. Se trata de dos ganaderías con diferente trayectoria, madurez tecnológica, y desempeño productivo, y que tienen en común la existencia de “frontera agrícola”, es decir, cambios de uso del suelo que permiten incorporar tierras de pastoreo a la ganadería, a partir de bosques. En el caso de Bolivia, el estudio se limitó a la región oriental, compuesta por los departamentos de Beni y Santa Cruz, que concentra la mayor parte del inventario ganadero del país. Beni, el departamento tradicionalmente ganadero, muestra estancamiento en el período, en lo que respecta al inventario ganadero y la productividad. No han existido inversiones ni cambio técnico importantes en materia de alimentación y manejo del ganado. En Santa Cruz se ha producido un incremento importante de la producción en la primera mitad del período, con aumentos de productividad basados en el cambio técnico. Este cambio técnico se asocia a la implantación de pasturas, a partir de cambios en el uso del suelo. El crecimiento observado en Santa Cruz, en la primera mitad del período (hasta 2012) se detiene a partir de ese año, y la productividad de los factores decrece, dando como resultado un aumento de productividad casi nulo en el total del período analizado. El cambio técnico operado, basado en un modelo de cambio de uso del suelo con siembra de pastos, en competencia por la tierra con soja y otros cultivos, mostró su potencial de generar crecimiento, pero no fue capaz de sostenerlo. La ganadería colombiana muestra un importante incremento de producción en el período analizado. Puesto que los factores de producción (básicamente tierra e inventario ganadero), se incrementan en menor proporción, se verifica un considerable incremento en la productividad de los factores. Existe heterogeneidad en el desempeño entre rubros y regiones. La ganadería de leche es muy importante en Colombia, y predomina en regiones de trópico alto, relativamente maduras en tecnología. Al analizar la evolución de la productividad de los factores, sin embargo, la tasa de crecimiento es mayor en las regiones en que predomina la ganadería de carne. Incluso se verifica cierta sustitución entre rubros, con avance de la producción de carne en todas las regiones. El crecimiento se asocia a mejoras en nutrición del ganado, por siembra de pastos, y en menor medida suministro de suplementos. El diferente comportamiento de los rubros se refleja en su diferente capacidad de competir ante la producción importada, en la medida que la protección se reduce en el marco de los acuerdos comerciales suscritos por el país. La producción ganadera pastoril tiene a su vez implicancias ambientales Los análisis realizados en este estudio, muestran que una variable determinante de la intensidad de emisiones es la productividad de los factores. Debido a esto, la ganadería colombiana presenta menores intensidades de emisión, y con reducción a tasas mayores que las del oriente boliviano. Otro aspecto decisivo en el balance de GEI está dado por los cambios en uso del suelo asociados a la ganadería. Si la producción ganadera que reemplaza bosques no lo hace con alta productividad, el balance resultante afectará en mayor medida el desempeño ambiental de la ganadería de los países.
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García-Dory, Fernando, Ella Houzer und Ian Scoones. Livestock and Climate Justice: Challenging Mainstream Policy Narratives. Institute of Development Studies (IDS), Oktober 2021. http://dx.doi.org/10.19088/1968-2021.128.

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In discussions around food systems and the climate, livestock is often painted as the villain. While some livestock production in some places contributes significantly to climate change, this is not universally the case. This article focuses on pastoral production systems – extensive, often mobile systems using marginal rangelands across around half of the world’s surface, involving many millions of people. By examining the assumptions behind standard calculations of greenhouse gas emissions, a systematic bias against pastoralism is revealed. Many policy and campaign stances fail to discriminate between different material conditions of production, lumping all livestock systems together. Injustices arise through the framing of debates and policy knowledge; through procedures that exclude certain people and perspectives; and through the distributional consequences of policies. In all cases, extensive livestock keepers lose out. In reflecting on the implications for European pastoralism, an alternative approach is explored where pastoralists’ knowledge, practices and organisations take centre‑stage.
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Aguayo Ulloa, Lorena, Martha Santana, Hernando Florez und Lorena Mestra Vargas, Lorena. https://repository.agrosavia.co/handle/20.500.12324/22145. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2014. http://dx.doi.org/10.21930/agrosavia.poster.2014.1.

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La semilla de algodón (SA) se ha utilizado en la alimentación de rumiantes, ya que es una buena fuente energético-proteica, pero, sobre todo, por contener una alta concentración energética relacionada con su elevado tenor graso. El objetivo principal de este trabajo es evaluar el efecto de inclusión de semilla de algodón en la alimentación de bovinos, sobre el peso final de beneficio, calidad de canal y carne. Oferta tecnológica Estrategias de alimentación para mejorar la productividad de bovinos de ceba en pastoreo en el valle del Sinú
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Bernal R, Jaime, Álvaro Rincón Castillo, Elsa Judith Guevara, Ruby Stella Hernández und Hernando Flórez Díaz. Sorgo forrajero Corpoica JJt-18 :boletín técnico. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2014. http://dx.doi.org/10.21930/agrosavia.boletin.2014.1.

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La base de la alimentación de los bovinos son los forrajes, constituyéndose en la forma más económica para la producción de carne y leche. Es por ello que CORPOICA, el CIAT, y el ICRISAT introdujeron accesiones de sorgo forrajero, de alta capacidad de macollamiento y tallo dulce, procedente del programa de mejoramiento genético del sorgo para las regiones semiáridas, investigando así los sorgos dulces mediante la evaluación de variedades en diferentes regiones del país, cuyos resultados permiten entregar a la producción ganadera del país el primer sorgo forrajero para la suplementación animal. Oferta tecnológica Variedad de Sorgo dulce forrajero JJT-18 Tecnología para la producción de carne de calidad en sistemas de producción ganaderos de la Orinoquia Gestión del pastoreo y la suplementación estratégica para incrementar la producción de leche en sistemas silvopastoriles en el sur del departamento del Atlántico.
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Rosero Alpala, Jaime Aníbal, William Orlando Burgos Paz, Hernando Flórez Díaz, Diego Hernán Bejarano Garavito und Héctor Guillermo Onofre Rodríguez. Acciones para el mejoramiento genético de la raza bovina criolla Sanmartinero. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2020. http://dx.doi.org/10.21930/agrosavia.plegable.2021.5.

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A través de las propuestas del plan de fomento, muchos ganaderos han reconocido las bondades y los atributos de las razas bovinas criollas para la producción de carne y leche en el país. Una de estas razas es el Sanmartinero (sm), la cual se destaca por su fertilidad y adaptación a las condiciones del piedemonte y altillanura orinoquense. Dichos atributos han servido de pauta en los procesos de monitoreo de parámetros reproductivos y adaptativos en los cuales se enfocan las estrategias para el mejoramiento genético de la raza sm. En la actualidad, productores del piedemonte y la altillanura y el núcleo de mejoramiento genético en el Centro de Investigación Carimagua conforman una red para uso y monitoreo de la raza, dando lugar a la consolidación de acciones como el desarrollo de la cuarta edición de las pruebas de desempeño en pastoreo de toretes Sanmartinero en el Centro de Investigación La Libertad.
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