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With those words Ailsa Piper sought sponsors for a 1300km solo walk across Spain. She worried people would think she'd joined a cult. She worried her knees would give outandmdash;and not from praying! She worried that 30kms a day for six weeks, with a swag of sins for company, would send her mad. But she went. She began at Easter, a time of sin and reflectionandmdash;but not hot cross buns, as she discovered. She hiked olive groves, searched for lodgings in refuges and sports centres, and did the cryingo for those who'd sponsored her. As a child, Ailsa's plea was andlsquo;Don't cry. Don't cry. Let me do the crying!andrsquo; Her walk took that to new extremes. Like medieval believers who paid others to carry their sins to holy places, and so buy forgiveness, Ailsa's donors confessed to anger and envy, pride and lust, sloth and selfishness, among others. Along the way, their sins became hers. She was tempted and she battled. On one occasion, she was saved by a fellow pilgrim's snoring, proving sharing a room with forty belching, grunting blokes can be a blessing! Miracles also found her. Matrons stuffed homemade sausages into her pack. Angels in name and nature eased her path. And she fell in love: with kindness, strangers, and Spain. She came home changedandmdash;as were many of her sinners. Their stories made her believe in the power of confessionandmdash;acknowledging we're all sinners. All saints. Sinning Across Spain celebrates the blessing of bathtubs, the benediction of bunions, and the simple act of setting down one foot after the other.
In Sins against Nature Zeb Tortorici explores the prosecution of sex acts in colonial New Spain (present-day Mexico, Guatemala, the US Southwest, and the Philippines) to examine the multiple ways bodies and desires come to be textually recorded and archived. Drawing on the records from over three hundred criminal and Inquisition cases between 1530 and 1821, Tortorici shows how the secular and ecclesiastical courts deployed the term contra natura—against nature—to try those accused of sodomy, bestiality, masturbation, erotic religious visions, priestly solicitation of sex during confession, and other forms of "unnatural" sex. Archival traces of the visceral reactions of witnesses, the accused, colonial authorities, notaries, translators, and others in these records demonstrate the primacy of affect and its importance to the Spanish documentation and regulation of these sins against nature. In foregrounding the logic that dictated which crimes were recorded and how they are mediated through the colonial archive, Tortorici recasts Iberian Atlantic history through the prism of the unnatural while showing how archives destabilize the bodies, desires, and social categories on which the history of sexuality is based.
"Explores the role of the sacrament of penance in the religion and society of early modern Spain. Examines how secular and ecclesiastical authorities used confession to defend against heresy and to bring reforms to the Catholic Chiurch"--Provided by publishers.
I'm Off Then has sold more than three million copies in Germany and has been translated into eleven languages. The number of pilgrims along the Camino has increased by 20 percent since the book was published. Hape Kerkeling's spiritual journey has struck a chord. Overweight, overworked, and disenchanted, Kerkeling was an unlikely candidate to make the arduous pilgrimage across the Pyrenees to the Spanish shrine of St. James, a 1,200-year-old journey undertaken by nearly 100,000 people every year. But he decided to get off the couch and do it anyway. Lonely and searching for meaning along the way, he began the journal that turned into this utterly frank, engaging book. Filled with unforgettable characters, historic landscapes, and Kerkeling's self-deprecating humor, I'm Off Then is an inspiring travelogue, a publishing phenomenon, and a spiritual journey unlike any other.
The Spanish Civil War (1936—1939) was a confrontation between supporters of Spain's democratically elected Republic—including peasants, communists, union workers, and anarchists—and an alliance of nationalist Army rebels and upper-class forces, including the Catholic Church and landlords, led by General Francisco Franco. In the political climate of the time, this civil war became the focus of foreign interests advocating conflicting ideas of democracy and fascism. Spain became a training ground where Nazi Germany and Fascist Italy tested military techniques intended for use in a yet to be declared wider world war. Although most Western nations embraced a neutrality pact, individual volunteers from around the world, including the United States, made their way to Spain to support the Republican cause. Among the Americans was Robert Hale Merriman, a scholar who had been studying international economics in Europe. He and his wife, Marion, joined volunteers from fifty-four countries in International Brigades. Merriman became the first commander of the Americans; Abraham Lincoln Battalion and a leader among the International Brigades. Now available in a new paperback edition, American Commander in Spain is based on Merriman and Marion's diaries and personal correspondence, Marion's own service at his side in Spain, as well as Warren Lerude's extensive research and interviews with people who knew Merriman and Marion, government records, and contemporary news reports. This critically acclaimed work is both the biography of a remarkable man who combined his idealism with life-risking action to fight fascism threatening Europe and Marion's vivid first-hand account of life in Spain during the civil war that became a prologue to the Second World War.
The Spanish Camino de Santiago, a pilgrimage rooted in the Medieval period and increasingly active today, has attracted a growing amount of both scholarly and popular attention. With its multiple points of departure in Spain and other European countries, its simultaneously secular and religious nature, and its international and transhistorical population of pilgrims, this particular pilgrimage naturally invites a wide range of intellectual inquiry and scholarly perspectives. This volume fills a gap in current pilgrimage studies, focusing on contemporary representations of the Camino de Santiago. Complementing existing studies of the Camino’s medieval origins, it situates the Camino as a modern experience and engages interdisciplinary perspectives to present a theoretical framework for exploring the most central issues that concern scholars of pilgrimage studies today. Contributors explore the contemporary meaning of the Camino through an interdisciplinary lens that reflects the increasing permeability between academic disciplines and fields, bringing together a wide range of theoretical and critical perspectives (cultural studies, literary studies, globalization studies, memory studies, ethnic studies, postcolonial studies, cultural geographies, photography, and material culture). Chapters touch on a variety of genres (blogs, film, graphic novels, historical novels, objects, and travel guides), and transnational perspectives (Australia, the Arab world, England, Spain, and the United States).
Memory, War, and Dictatorship in Recent Spanish Fiction by Women analyzes five novels by women writers that present women’s experiences during and after the Spanish Civil War and Franco dictatorship, highlighting the struggles of female protagonists of different ages to confront an unresolved individual and collective past. It discusses the different narrative models and strategies used in these works and the ways in which they engage with their political and historical context, particularly in the light of campaigns for the so-called recovery of historical memory in Spain (the “memory boom”) and in the broader context of memory and trauma studies. The novels that are examined in this book are Dulce Chacón’s La voz dormida (2002), Rosa Regàs’s Luna lunera (1999), Josefina Aldecoa’s La fuerza del destino (1997), Carme Riera’s La mitad del alma (2005), and Almudena Grandes’s El corazón helado (2007). These works all highlight the multiple nature of memories and histories and demonstrate the complex ways in which the past impacts on the present. This book also considers the extent to which the memories represented in these five novels are inflected by gender and informed by the gender politics of twentieth-century and contemporary Spain.
In Sins against Nature Zeb Tortorici explores the prosecution of sex acts in colonial New Spain (present-day Mexico, Guatemala, the US Southwest, and the Philippines) to examine the multiple ways bodies and desires come to be textually recorded and archived. Drawing on the records from over three hundred criminal and Inquisition cases between 1530 and 1821, Tortorici shows how the secular and ecclesiastical courts deployed the term contra natura—against nature—to try those accused of sodomy, bestiality, masturbation, erotic religious visions, priestly solicitation of sex during confession, and other forms of "unnatural" sex. Archival traces of the visceral reactions of witnesses, the accused, colonial authorities, notaries, translators, and others in these records demonstrate the primacy of affect and its importance to the Spanish documentation and regulation of these sins against nature. In foregrounding the logic that dictated which crimes were recorded and how they are mediated through the colonial archive, Tortorici recasts Iberian Atlantic history through the prism of the unnatural while showing how archives destabilize the bodies, desires, and social categories on which the history of sexuality is based.
Is celibacy the only moral alternative to marriage? Should the widowed be allowed to form intimate relationships without remarrying? Should the church receive homosexuals into its community and support committed gay and lesbian relationships? Should congregations publicly and liturgically witness and affirm divorces? Should the church's moral standards continue to be set by patriarchal males? Should women be consecrated bishops? Bishop Spong proposes a pastoral response based on scripture and history to the changing realities of the modern world. He calls for a moral vision to empower the church with inclusive teaching about equal, loving, nonexploitative relationships.