Problem: Background: Saint Pedro Calungsod (Latin: Petrus Calungsod, Spanish: Pedro Calungsod or archaically Pedro Calonsor, Italian: Pietro Calungsod; July 21, 1654 - April 2, 1672), also known as Peter Calungsod and Pedro Calonsor, was a Roman Catholic Filipino migrant, sacristan and missionary catechist who, along with the Spanish Jesuit missionary Diego Luis de San Vitores, suffered religious persecution and martyrdom in Guam for their missionary work in 1672. While in Guam, Calungsod preached Christianity to the Chamorro people through catechism, while baptizing infants, children and adults at the risk and expense of being persecuted and eventually murdered.
Context: On December 19, 2011, the Holy See officially approved the miracle qualifying Calungsod for sainthood by the Roman Catholic Church. The recognized miracle dates from March 26, 2003, when a woman from Leyte who was pronounced clinically dead by accredited physicians two hours after a heart attack was revived when an attending physician invoked Calungsod's intercession. Cardinal Angelo Amato presided over the declaration ceremony on behalf of the Congregation for the Causes of Saints. He later revealed that Pope Benedict XVI approved and signed the official promulgation decrees recognising the miracles as authentic and worthy of belief. The College of Cardinals were then sent a dossier on the new saints, and they were asked to indicate their approval. On February 18, 2012, after the Consistory for the Creation of Cardinals, Cardinal Amato formally petitioned Pope Benedict XVI to announce the canonization of the new saints. The Pope set the date for the canonization ceremony to October 21, 2012 on World Mission Sunday, 340 years after Calungsod's death. On October 21, 2012, Pope Benedict XVI canonised Calungsod in Saint Peter's Square. The pope donned a pearl-studded mitre preciosa and a cream-colored, pleated Papal fanon, a special vestment reserved only for the pontiff and used on the most solemn and rare liturgical occasions. Filipino Cardinal Ricardo Jamin Vidal concelebrated at the canonization Mass, and of note is that amongst the seven new saints, Calungsod was the only one without a first class relic exposed for veneration since his body was thrown into the sea. The cutlass knife used to hack Calungsod's head and neck was retrieved by Cardinal Vidal from Guam, and is currently venerated as a second-class relic. During the homily, Benedict XVI maintained that Calungsod received the Sacrament of Absolution from Diego Luis de San Vitores before his martyrdom and death. After Saint Lorenzo Ruiz of Manila, Calungsod is the second Filipino to be declared a saint by the Roman Catholic Church. The Roman Martyrology celebrates Calungsod's feast along with Blessed Diego Luis de San Vitores every April 2, their dies natalis (heavenly birthdate). However, whenever April 2 falls within Holy Week or within the Octave of Easter, his feast is celebrated on the Saturday of the Fifth Week of Lent, that is, the Saturday before Palm Sunday. Saturday has been designated as the day of devotion and novenas in his honour.
Question: Did he get his Sainthood from Catholics in specific?
Answer: the Roman Catholic Church.

Problem: Background: Herman Northrop Frye (July 14, 1912 - January 23, 1991) was a Canadian literary critic and literary theorist, considered one of the most influential of the 20th century. Frye gained international fame with his first book, Fearful Symmetry (1947), which led to the reinterpretation of the poetry of William Blake. His lasting reputation rests principally on the theory of literary criticism that he developed in Anatomy of Criticism (1957), one of the most important works of literary theory published in the twentieth century. The American critic Harold Bloom commented at the time of its publication that Anatomy established Frye as "the foremost living student of Western literature."
Context: Frye's international reputation allowed him to champion Canadian literature at a time when to do so was considered provincial. Frye argued that regardless of the formal quality of the writing, it was imperative to study Canadian literary productions in order to understand the Canadian imagination and its reaction to the Canadian environment. During the 1950s, Frye wrote annual surveys of Canadian poetry for the University of Toronto Quarterly, which led him to observe recurrent themes and preoccupations in Canadian poetry. Subsequently, Frye elaborated on these observations, especially in his conclusion to Carl F. Klinck's Literary History of Canada (1965). In this work, Frye presented the idea of the "garrison mentality" as the attitude from which Canadian literature has been written. The garrison mentality is the attitude of a member of a community that feels isolated from cultural centres and besieged by a hostile landscape. Frye maintained that such communities were peculiarly Canadian, and fostered a literature that was formally immature, that displayed deep moral discomfort with "uncivilized" nature, and whose narratives reinforced social norms and values. Frye collected his disparate writings on Canadian writing and painting in The Bush Garden: Essays on the Canadian Imagination (1971). He coined phrases like "the Garrison Mentality", a theme that summarizes Canadian Literature. Margaret Atwood adopted his approach and elaborated on this in her book Survival (1972). Frye also aided James Polk in compiling Divisions on a Ground: Essays on Canadian Culture (1982). In the posthumous Collected Works of Northrop Frye, his writings on Canada occupy the thick 12th volume. Based on his observations of Canadian literature, Frye concluded that, by extension, Canadian identity was defined by a fear of nature, by the history of settlement and by unquestioned adherence to the community. However, Frye perceived the ability and advisability of Canadian (literary) identity to move beyond these characteristics. Frye proposed the possibility of movement beyond the literary constraints of the garrison mentality: growing urbanization, interpreted as greater control over the environment, would produce a society with sufficient confidence for its writers to compose more formally advanced detached literature.
Question: did he write anything else?
Answer:
aided James Polk in compiling Divisions on a Ground: Essays on Canadian Culture (1982).