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- Conley, Daniel, et al.
(författare)
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Hypoxia-Related Processes in the Baltic Sea
- 2009
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Ingår i: Environmental Science and Technology. - : American Chemical Society (ACS). - 0013-936X .- 1520-5851. ; 43:10, s. 3412-3420
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Tidskriftsartikel (refereegranskat)abstract
- Hypoxia, a growing worldwide problem, has been intermittently present in the modern Baltic Sea since its formation ca. 8000 cal. yr BP. However, both the spatial extent and intensity of hypoxia have increased with anthropogenic eutrophication due to nutrient inputs. Physical processes, which control stratification and the renewal of oxygen in bottom waters, are important constraints on the formation and maintenance of hypoxia. Climate controlled inflows of saline water from the North Sea through the Danish Straits is a critical controlling factor governing the spatial extent and duration of hypoxia. Hypoxia regulates the biogeochemical cycles of both phosphorus (P) and nitrogen (N) in the water column and sediments. Significant amounts of P are currently released from sediments, an order of magnitude larger than anthropogenic inputs. The Baltic Sea is unique for coastal marine ecosystems experiencing N losses in hypoxic waters below the halocline. Although benthic communities in the Baltic Sea are naturally constrained by salinity gradients, hypoxia has resulted in habitat loss over vast areas and the elimination of benthic fauna, and has severely disrupted benthic food webs. Nutrient load reductions are needed to reduce the extent, severity, and effects of hypoxia.
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| 5. |
- Zillén, Erik
(författare)
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Den första svenskspråkiga fabelsamlingen som konfessionaliseringsprojekt
- 2005
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Ingår i: Samlaren. - Uppsala : Svenska Litteratursällskapet. - 0348-6133 .- 2002-3871. ; 126, s. 5-50
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Tidskriftsartikel (refereegranskat)abstract
- Literary scholars have taken very little interest in the first collection of fables published in Swedish, Hundrade Esopi Fabler (A Hundred Fables of Aesop, 1603), compared to the interest shown its European counterparts. Based on research in the interdisciplinary field of ecclesiastical history, the present paper relates Hundrade Esopi Fabler to the concept of confessionalization, elaborated in recent studies on the fusion of state and religion that took place in Europe after the reformation. In Sweden, this process reached its peak at around the turn of the 16th century. The paper’s main line of argument claims that the first fable collection in Swedish made a contribution to the ongoing process of Lutheran confessionalization, which, since the Uppsala Assembly in 1593, was clearly intensifying as it aimed not only at conjoining the state and the church but also at shaping a homogenous national-confessional identity by means of education and social discipline. The paper investigates a set of contextual and textual factors determining Hundrade Esopi Fabler as a confessionalization project. It can be proved that the Swedish collection is a faithful translation of a German fable collection composed in the 1570s by Nathan Chytraeus, a Latin professor at the Lutheran University of Rostock and also the younger brother of the famous Rostock theologian David Chytraeus. The latter had an exceptional impact on religious life in Sweden, as most Swedish clergymen during the second half of the 16th century were educated by him. Nathan Chytraeus’ Hundert Fabeln aus Esopo was translated into Swedish by Nicolaus Balk, a student in Rostock in the 1560s and later a vicar in the county of Södermanland, which, under the reign of Duke Karl, was the center of orthodox Lutheranism (or the so-called Rostock orthodoxy) within the kingdom of Sweden. Between 1596 and 1611 Nicolaus Balk published five translations, four of them being strictly religious volumes with a clear Lutheran bias and the fifth being Hundrade Esopi Fabler. It is established that the first fable collection in Swedish owes a significant part of its character as confessionalization project to the fact, firstly, that it was a Chytraeus product from Rostock and, secondly, that it formed part of the expanding Lutheran book printing that followed the Uppsala Assembly. Several important textual factors that are scrutinized in the paper show Hundrade Esopi Fabler to be an element of the confessionalization process. The Swedish fable collection systematically refers to the authority of Martin Luther and his high esteem for the fable genre; in 1530 Luther himself set out to compose a morally edifying, though never completed, fable collection in German. The Swedish translator’s preface praises Luther as fable reviser and Luther’s own foreword of 1530, which is a veritable apology for the usefulness of the genre, is in extenso translated and included in the Swedish volume. Moreover, the fable collection proper begins with 15 fables as revised by Luther. These 15 texts, placed within the body of fables as initial reading instruction, represent what might be termed a Lutheran fable model, which functions, in form as well as in content, as the norm for the collection in its entirety. When this model is sometimes abandoned, the outcome, strikingly, often serves to reinforce the collection’s Christianizing and Lutheranizing tendencies. The analyses of a number of individual fable texts demonstrate that when compared to earlier vernacular collections of fables, the Lutheran outlook in Hundrade Esopi Fabler distinctly manifests itself by stressing the supremacy of God, the hierarchy of society and the principle of patriarchy. The paper concludes by discussing some aspects, two of them being effects of strong genre conventions, that might have complicated Hundrade Esopi Fabler as confessionalization project: the presence of mythological deities in the fable stories, the inclusion of the Aesop novel in the collection, and finally, the conversion of Nathan Chytraeus in the 1590s from Lutheranism to Calvinism. The paper shows that the first two aspects are played down to suit the overall Lutheran approach of the collection, whereas the religious reorientation of the elderly Nathan Chytraeus probably played only a marginal role, if any, for Swedish readers. The final conclusion hence remains that the ancient genre of Aesopic fable was initially received in Swedish through the filter of German Lutheranism.
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- Zillén, Erik, 1960-
(författare)
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Fable and Lutheranization in 16th and early 17th century Sweden
- 2009
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Ingår i: Reinardus. Yearbook of International Reynard Society. - Amsterdam & Philadelphia : John Benjamins Publishing Company. ; 21, s. 201-217
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Tidskriftsartikel (refereegranskat)abstract
- This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.
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- Zillén, Erik
(författare)
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Fångad av fabler
- 2005
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Ingår i: LUM: Lunds Universitets Magasin. - 0345-7354.
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Tidskriftsartikel (populärvet., debatt m.m.)
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