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Готові списки джерел за темами / Pastoral care

Добірка наукової літератури з теми "Pastoral care"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 10 березня 2023

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Статті в журналах з теми "Pastoral care":

1

Fowler, Gene. "Pastoral Care of the Congregation." Journal of Pastoral Care 51, no. 4 (December 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.

2

Johnson, Patricia. "Pastoral Care:." Journal of Health Care Chaplaincy 2, no. 1 (January 3, 1989): 17–31. http://dx.doi.org/10.1300/j080v02n01_03.

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3

Saylor, Reverend Dennis. "Pastoral Care." JONA: The Journal of Nursing Administration 20, no. 2 (February 1990): 15. http://dx.doi.org/10.1097/00005110-199002000-00005.

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4

Schaffner, Julie W. "Pastoral Care." JONA: The Journal of Nursing Administration 20, no. 2 (February 1990): 16???19. http://dx.doi.org/10.1097/00005110-199002000-00006.

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5

Lee, Hee Cheol. "Pastoral Care: The Future Plan of Pastoral Counseling According to Pastoral Care." Korean Journal of Christian Studies 116 (April 30, 2020): 489–514. http://dx.doi.org/10.18708/kjcs.2020.04.116.1.489.

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6

Carolus Boromeus, Kusmaryanto. "HEALTH PASTORAL CARE." Jurnal Teologi 5, no. 1 (May 25, 2016): 91–104. http://dx.doi.org/10.24071/jt.v5i1.483.

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7

Sunderland, Ronald D. "Lay Pastoral Care." Journal of Pastoral Care 42, no. 2 (June 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)

8

Clinebell, Howard. "Greening Pastoral Care." Journal of Pastoral Care 48, no. 3 (September 1994): 209–14. http://dx.doi.org/10.1177/002234099404800301.

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9

SUNDERLAND, ROD. "WHITHER PASTORAL CARE?" Journal of Pastoral Theology 12, no. 2 (October 2002): 74–89. http://dx.doi.org/10.1179/jpt.2002.12.2.007.

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10

Roberts, Margaret. "Whither Pastoral Care?" Pastoral Care in Education 24, no. 2 (June 2006): 62–64. http://dx.doi.org/10.1111/j.1468-0122.2006.00366_2.x.

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Дисертації з теми "Pastoral care":

1

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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2

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.

4

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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5

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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6

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

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7

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

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8

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

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9

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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10

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

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Книги з теми "Pastoral care":

1

Graham, Larry Kent. Care of persons, care of worlds: A psychosystems approach to pastoral care and counseling. Nashville: Abingdon Press, 1992.

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2

John, Patton. Pastoral care in context: An introduction to pastoral care. Louisville, Ky: Westminster/John Knox Press, 1993.

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3

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

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4

Koenig, Harold George. Pastoral care of older adults: Creative pastoral care can counseling. Minneapolis, MN: Fortress Press, 1998.

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5

1949-, Ramsay Nancy J., ed. Pastoral care and counseling: Redefining the paradigms. Nashville, TN: Abingdon Press, 2004.

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6

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

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7

Campbell, Alastair V. Rediscovering pastoral care. 2nd ed. London: Darton, Longman & Todd, 1986.

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8

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

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9

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

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10

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

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Частини книг з теми "Pastoral care":

1

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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2

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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3

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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4

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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5

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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6

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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7

Carey, Lindsay B., and 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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8

Carey, Lindsay B., and 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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9

Carey, Lindsay B., and 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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10

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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Тези доповідей конференцій з теми "Pastoral care":

1

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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2

Abraham, Rubin Adi, Jessica Elizabeth Abraham, Yanto Paulus Hermanto, Christopher Santoso, and 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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3

Watterson, Craig A., and 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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4

Saptorini, Sari, Mariani Harmadi, Tomson Saut Parulian Lumbantobing, Eko Wahyu Suryaningsih, and 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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5

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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6

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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7

Retta Trifena Sinaga, Rouli. "The Importance of the Protestant Church of Moluccas (GPM)'s Pastoral Care for the Christian and Moslem Trauma Survivors at the Post-Communal Conflict in Moluccas." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.11.

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8

Khan-White, Thomas. ""EFFECT OF MINDFULNESS MEDITATION AND COPING STRATEGIES ON AFFECT AND DEPRESSION SYMPTOMATOLOGY AMONG MEDICAL STUDENTS DURING NATIONAL LOCKDOWN - A PROSPECTIVE, NON-RANDOMISED CONTROLLED TRIAL "." In International Psychological Applications Conference and Trends. inScience Press, 2021. http://dx.doi.org/10.36315/2021inpact089.

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"This prospective, non-randomised controlled trial aimed to investigate the effects of brief app-based sessions of mindfulness meditation (MM) and utilisation of either problem-focused (PFC) or emotion-focused coping (EFC) styles on positive affect (PA), negative affect (NA) and depression symptomatology during nationwide lockdown due to coronavirus disease 2019 (COVID-19). This study enrolled 19 medical students to undergo a 10-minute MM intervention. These same students were also divided into either PFC or EFC groups. Affect was measured using the positive and negative affect schedule (PANAS), depression symptomatology was measured using the centre for epidemiological studies-depression (CES-D) scale and the brief COPE survey was used to categorise individuals as either PFC or EFC. Analysis showed no significant between-subject interaction for MM on PA, NA or CES-D score. Analysis of coping styles showed no significant between-subject interactions in relation to PA or NA, though CES-D scores approached significance (p=0.057) and PFC scored significantly lower than EFC at baseline (p=0.02). Significant within-subject effect of time found for PA and NA across both analyses (p<0.05). 61.1% of cohort scored above CES-D cut-off for being considered at risk of depression. These results identify a need for further work into more intensive MM interventions with larger sample sizes as well as study into stressors associated with lockdown to more fully establish whether PFC strategies are the most beneficial. In addition, a clearly high level of psychological distress has been implicated in this study population, which may have implications for student pastoral care during this period."

9

Durau, Carmen Claudia, Adalbert Okros, Andreea Urlica, and Vlad Dragoslav Mircov. "SCREENING ON SOME PERMANENT GRASSLANDS IN TIMIS COUNTY (WESTERN ROMANIA). CASE STUDY." In 22nd SGEM International Multidisciplinary Scientific GeoConference 2022. STEF92 Technology, 2022. http://dx.doi.org/10.5593/sgem2022/5.1/s20.050.

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The grass of the grasslands is the most accessible source of food for herbivores during a significant period of a year. The knowledge of the floristic composition of grasslands reflects the current state and is an essential element in determining the load of animals. This paper is a case study and aims to inventory the species participating in the grass cover near some localities in Western Romania. Vegetation surveys were made in March, June and the first quarter of October. The study method by which the vegetation was determined is the linear method on the basis of which different indices could be calculated such as: specific frequency, biodiversity index, pastoral value. The obtained results led to the conclusion that the analyzed permanent meadows are classified as mediocre in terms of forage, the pastoral value expressing these aspects. Regarding the biodiversity of the analyzed grasslands, it is classified as medium and high in one of the cases. Based on the analysis of these results, respectively their correlation with the mode of intervention on these permanent grasslands, the possible evolutionary trends of the vegetation and its direction can be outlined in order to improve the economic value and the species richness.

10

Canonaco, Brunella, and Federica Castiglione. "Architectural and constructive characteristics of vernacular settlements in southern Italy: the Esaro’s valley and the popular identity of some exemplary cases." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14302.

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The paper proposes the analysis of a significant portion of the territory of southern Italy and, more precisely, that in Calabria within the Esaro river valley, characterized by a wide hilly area that hosts numerous small ancient centres. The analysed territory, which for centuries has had a strong agricultural and pastoral vocation, presents a varied range of case studies typical of popular identity and vernacular culture but different in morphologies, construction techniques, materials and types. Through a comparative reading of some examples, therefore, the paper aims to highlight the architectural and construction features typical of the local architecture, underlining their spontaneous and identity character. Not only sporadic and isolated episodes are taken into consideration, but also entire portions of the inhabited area, which in structure and building fabric reflect the traditional life of the past. The territory’s variety allows us to analyse different types of architecture through which the vernacular culture is manifested. In addition to the most valuable examples such as farms, country houses, farmhouses, in fact, there are also examples of more modest architecture (ovens, stables, oil mills, mills, clay buildings) that express, even more, traditional and popularaspects. The study, therefore, through the analysis of the formal, functional and constructive characteristics, has made it possible to define variants and invariants of an architectural heritage with a strong identity value to protect and preserve.

Звіти організацій з теми "Pastoral care":

1

Blaxter, Tamsin, and 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.

2

Freiría, Heber, Alejandro Nin Pratt, and Gonzalo Muñoz. Productividad y eficiencia en la producción ganadera pastoril en América Latina: Los casos de Bolivia y Colombia. Inter-American Development Bank, March 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.

3

García-Dory, Fernando, Ella Houzer, and Ian Scoones. Livestock and Climate Justice: Challenging Mainstream Policy Narratives. Institute of Development Studies (IDS), October 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.