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This study aims to understand and characterise the landscape of monasteries in early medieval Portugal using a methodology to better comprehend the factors influencing monastery construction. The research focuses on variables such as altitude, slope, aspect, hydrology, geomorphology, and topographic prominence. Using Geographic Information Systems (GIS) for detailed spatial analysis, the study reveals that monasteries were typically located in areas with slight elevations, gentle slopes, and proximity to watercourses, reflecting considerations about resource exploitations, access, and population development. The analysis shows no significant differences in construction preferences among different religious orders, indicating a general adaptability to the local environment rather than distinct criteria for each order. Despite the broad trends, individual orders exhibited some variability in their specific site selections, such as altitude and slope preferences. The findings highlight the importance of integrating historical and environmental data to understand settlement patterns, providing valuable insights into the strategic considerations behind monastery locations. Future research could expand on these findings by incorporating socio-economic impacts, enhancing our understanding of medieval monastic landscapes. [ABSTRACT FROM AUTHOR]

Tibetan Buddhist monasteries constitute significant cultural heritages of ethnic minorities, evolving into the Principal-Subordinate Monastery System (PSMS) with profound historical and cultural significance. This system exhibits an integrated hierarchical structure in terms of religious dominance, political administration, and cultural diffusion. Existing research primarily focuses on internal humanistic factors such as governance patterns, while there is not any research focused on its patterns and manifestations in spatial distribution. This study aims to elucidate the spatial distribution characteristics of the PSMS in Hehuang region, including the Tibetan Buddhist monasteries from all sects in the Hehuang region since the Song Dynasty It establishes a hierarchical PSMS database based on the affiliation relationships, aimed at storing spatial and property information related to PSMS. The database standardizes the naming and coding of monasteries, and classifies them through hierarchical relationships to ensure data consistency and usability. Finally, the classified and coded monastery data were analyzed by GIS tools to form the PSMS spatial distribution characterisation framework. Results reveal that (1) Monasteries demonstrate notable spatial clustering patterns from both holistic and sectarian perspectives, with density being influenced by the principal monastery's position. (2) Almost every PSMS exhibits a spatial pattern centered around the principal monastery, with subordinate monasteries clustering within a defined range correlated with the administrative region of the principal monastery. (3) PSMS scale variations are controlled by principal monasteries, exhibiting positive correlations in hierarchical structure, control quantity, and distribution range. (4) The spatial orientation of PSMS correlates with river distribution, while the relationships among mountain ranges require further investigation. These findings provide initial insights into the spatial distribution characteristics of PSMS, confirming the spatial influence of the principal monastery. Besides, this study established an innovative spatial research framework for heritage clusters with multiple types and hierarchies. Thus, this study offers new insights into the spatial distribution of Tibetan Buddhist monastery heritage and presents a framework for further examining the spatial distribution of the Tibetan Buddhist monastery heritage in other regions, as well as other heritage clusters where connected and clustered through religious and cultural ties. [ABSTRACT FROM AUTHOR]

The closure of religious communities throughout England, commonly known as the 'dissolution of the monasteries', was commenced in 1536 and completed to all intents and purposes by 1540, resulting in what one commentator has recently described as 'the greatest dislocation of people, property and daily life since the Norman Conquest'. This was an important part of Henry VIII's break with Rome and served as a means not only of further establishing his new authority as supreme head of the Church of England but also as a fundraising mechanism. Ireland's religious communities, as part of the Tudor kingdoms, now also fell (in theory, at least) under the control of the Crown and were therefore due for closure from the mid-1530s onwards. But in reality, due to the limited power held by the Crown throughout much of Ireland, the only religious houses to be dissolved were those in the Pale, the most English part of Ireland (inter Anglicos, encompassing mainly Counties Dublin, Meath, Tipperary and Kildare, as well as some other areas). In the Gaelic part of Ireland (inter Hibernicos), the king's writ, which in theory was law, did not actually run, so much so that in one case, the commissioners appointed to inspect a religious house in Granard, County Longford, merely noted that they did not do so, 'for fear of the wild Irish'. The dissolution process in Ireland was drawn out and took place in two stages, with a second wave of monastic dissolutions in the 1570s and 1580s, long into Elizabeth's reign. This was just one arm of the queen's expansionist movement into parts of the island hitherto out of the reach of Tudor administration. Although the Reformation process in Ireland as a whole can ultimately be said to have been a failure, the dissolution process (in parts of the island, at least) was a success, one of the very few triumphs of Henry's Irish Reformation programme. Vast tracts of property and land exchanged hands, a land grab that was facilitated by characters such as William Brabazon, the Irish vice-treasurer whose corruption was notorious. Despite this, a small number of communities managed to escape closure and continued on, protected by their local communities and gentry. Since the early 1970s, Brendan Bradshaw and others have written of the Henrician 'first wave' of dissolutions, but little consideration has been given to the later wave of closures that took place in parts of Gaelic Ireland that had previously been out of the Crown's reach. This essay will survey the closures of the 1530s before discussing the dissolutions that took place in the later sixteenth century, and by doing so, it is hoped, will present a new consideration of these events that irrevocably altered Ireland's landscape and society. [ABSTRACT FROM AUTHOR]

Throughout the history of Tibet, sacred places such as mountains, lakes, caves, and monasteries have been visited by laypeople and religious elites alike in search of purification, blessings, karma, long life, teachings, and spiritual transformation. More recently, scholars have studied the history and evolving present circumstances of pilgrimages across the Tibetan landscape. While the study of pilgrimage in Tibet remains a relatively small subfield, in the past 30 years, this body of scholarship has grown. This article will provide a short overview of this scholarship on pilgrimage in Tibetan Buddhism. It is intended as an introduction to people new to the field of pilgrimage studies in Tibet, so that they can orient themselves in the literature, find resources on topics of interest, or find teaching resources. [ABSTRACT FROM AUTHOR]

In this era, in which social media has become a part of everyday lives, many Buddhist monastics and organizations in Thai society use social media to reach out to the public. Facebook, in particular, is immensely popular. Thai Theravada bhikkhuni (fully ordained Buddhist nuns), whose contemporary existence can be said to start in the twenty-first century and whose status remains controversial, also make use of social media. Nearly all established bhikkhuni monasteries have their own Facebook pages or accounts. This article looks at the use of social media, namely, Facebook, by the Thai bhikkhuni movement and the digital interaction of Facebook's followers. Songdhammakalyani Monastery, of all bhikkhuni monasteries, is the focus of this study. Netnography, along with in-depth interviews and an online questionnaire, is used. A concept regarding social media in digital anthropology and that of digital religion form the study's conceptual frameworks. I propose that social media is essential in moving the Thai bhikkhuni movement in this era and that the use of and interaction with social media are driven by Buddhist values and notions, especially merit. In brief, merit (punna) is thought to stem from meritorious actions, and it can be accumulated and shared. Making merit is a common religious act to gain merit, and it can be done in various ways such as alms giving to the monastics. I argue that the monastery's Facebook page/accounts not only provide information and dhamma teachings to the followers but also become the places where the followers can join in the merit making and sharing with the bhikkhuni and those at the monastery, as well as making merit themselves. [ABSTRACT FROM AUTHOR]

The issue of rangeland governance and tenure in pastoral China has sparked significant controversy and discussion. Several models have been suggested, encompassing private, state and common property systems. However, what does the practical implementation of rangeland governance entail? A review of the history of rangeland governance and policy in Amdo, Tibet tells how land governance is constructed by pastoralists adapting existing norms, formulating rules in various contexts, and negotiating with various groups such as the monastery, religious organisations, and governmental authorities. The governance of rangeland in Amdo, Tibet is characterised by constant negotiations and contestations, including resistance from below, and is shaped by various processes in the real‐world context. Through the notion of assemblage, which involves bringing together an array of agents and objectives to intervene in social processes to produce desired outcomes and avert undesired ones, this paper adds to the existing body of research on land governance by examining how institutions are formed in the case of a hydroelectric dam on the land of the pastoralists. Consequently, the question arises: What does this mean for policy and practice for the rangelands of China? If hybrid rangeland governance is to be considered the prevailing practice, then what implications would this have for the framing of policies and their implementation? [ABSTRACT FROM AUTHOR]

Monasteries were famous for their extensive libraries and richly decorated churches. Less well known are their observatories and their mathematical‐physical collections with telescopes, air pumps, and friction machines. But how did the way of life in the monastery and scientific practices influence each other? This paper examines the interaction of scientific practices and religious way of life using the example of southern German monasteries in the second half of the eighteenth century. It shows how the monks pragmatically linked monastic life and research practice, thereby forming their own specific scientific culture. This closes an important gap in the understanding of scholarship in the eighteenth century by foregrounding the monasteries as places of knowledge production, which have so far received little attention alongside universities and academies. [ABSTRACT FROM AUTHOR]

The sizeable music collection from the Osek monastery has previously been interpreted in light of a catalog that was updated 1754–c1802. The completion of a modern catalog allows for a reappraisal of the history of the institution. Previous research has explained the lack of updates in the catalog during the years 1778–1802 with a decline in musical activity following the reforms of Joseph II. The collection, however, suggests that Jan Jakob Trautzl, regens chori since 1783, began his tenure by acquiring sacred works by Johann Baptist Waṅhal which rank among the largest and most ambitious from the era. There is also evidence of local adaptations of masses into polychoral and polyorchestral arrangements. Except for a possible low point during the years 1787–1789, the reforms thus seem to have had limited effect. The failure to accurately represent the collection in the catalog suggests the necessity for a new paradigm for reading such documents. One may preliminarily consider catalogs' limited potential for additions and emendations and understand them as tools for music professionals rather than librarians. In this view there is nothing surprising about lacunae, but the inclusion of a work becomes a sign of intent from the cataloger. [ABSTRACT FROM AUTHOR]

The article focuses on the presentation "It Takes a Village: Organizing and Maintaining the Marien Library from Past to Present," given at the Catholic Library Association's annual online conference on April 25, 2024. The presenter explored the history of the monastery from the Holy Name Monastery website and the book "Pioneer College: The Centennial History of Saint Leo College, Saint Leo Abbey, and Holly Name Priory." The contribution of a volunteer named Kathleen to the library is discussed.

Despite the increasing interest in Italian medicine, comparatively little attention has been paid to the establishment of iatrochemistry. Though this process spread throughout the Peninsula, Naples witnessed an impressive growth of chemical research and the outbreak of a conflict between the medical establishment and the chemical physicians. The purpose of this article is to explore the emergence of chemical medicine in Naples in the period that precedes the founding (1663) of the Accademia degli Investiganti. In the first part of the seventeenth century, chemistry achieved recognition in settings like academies, pharmacies, hospitals, and monasteries. Chemical studies and the making of new remedies were spurred by the scientific exchange that Neapolitan savants established with scholars from different areas. The so-called medical pluralism and the recurrent outbreaks of epidemics stimulated the introduction of new chemical therapies, which coexisted with old ones. The establishment of chemical medicine was triggered by Marco Aurelio Severino (1580–1656), who, besides promoting chemical remedies, resorted to chemical theories, including Paracelsian ones, to account for physiological processes. Severino was the mentor of the chemical physicians who gave rise to the Accademia degli Investiganti. One of Severino's disciples was Giuseppe Donzelli (1596–1670), who fostered chemical remedies in Naples. [ABSTRACT FROM AUTHOR]

In this paper, by comparing the archaeological remains of meditation caves in Kucha and Termez and by referring to Buddhist literature, we aim at gaining a better understanding of how meditation was practiced in both regions. In Kucha and Termez the arid climate shifted between extreme summer heat and extreme winter cold, making the caves ideal choices for meditation. In Kucha, various types of meditation caves have been recorded. These include small cells for seated meditation, single corridors, and corridors that intersect to form a cross or an inverted U plan. The latter type is associated with a residence and a courtyard, which show many similarities with the complexes located in the mounds south and west of the monastery of Kara Tepe. Two possible uses of the corridor-shaped caves have been proposed based on various factors, such as the distance of the caves from the surface monastery, the similarity of the type, the presence of a courtyard in front of the caves, and the existence of a cell where a person could repose. Buddhist accounts remark on the importance of mindful pacing (Skt. caṅkrama; Chi. jingxing 經行) along with sitting meditation in the daily practice of bhikṣus. According to descriptions in the vinaya, we can infer the possibility of having several types of pathways for mindful pacing, besides the most common straight path. Note also that various ancient records of Buddhist monks mention monuments associated with mindful pacing. Drawing on both architectural remains of the investigated areas and textual evidence, we suggest that the carved corridors, both single and intersecting, might have been specifically designed for mindful pacing. In the better-preserved complexes, the length of the courtyard's sides corresponds with that of the corridors. While the courtyard could have been utilized for various activities, the similarity in size between corridors and the courtyard hints at its potential use for mindful pacing in mild weather. Furthermore, because the Kara Tepe monastery could accommodate less than fifteen monks, the presence of several meditation complexes, each consisting of four intersecting corridors and a small cell, implies that these units were intended for a monk to live in seclusion for a period. [ABSTRACT FROM AUTHOR]

Research has shown that Buddhist monasteries' accounting provides detailed and fulfilling accountability requirements to rulers and the public. However, what influenced such practices is under-researched. In bridging this gap, this study adopts an institutional logic framing and identifies three institutional logics: devotional, public and private that appear to have shaped early accounting thought and practices in Ceylonese Buddhist monasteries. The research comprises the analysis of English translations of 122 inscriptions dating from the first to the sixteenth century. The analysis reveals the co-existence and mutual dependence of the three logics, concluding that these logics influenced accounting at the same time. The accounts are also important tools to maintain the co-existence of these competing institutional logics, highlighting a dynamic two-way relationship between logics and accounting. The study demonstrates the role of accounting as a bridging mechanism, temporarily combining logics to exploit complementarities between them, maintain the hybridity of monasteries and preserve their legitimacy. The ability of accounting to represent all logics enables the stability of monasteries over time. [ABSTRACT FROM AUTHOR]

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Choirs in female monastic and convent communities are spaces whose complexity has been highlighted because of their multipurpose and multifunctional nature. Although they are within the community's private sphere of prayer of the divine office, it has also been noted that they play a liturgical role as the space from which the nuns 'hear' and follow the celebrations taking place in the church and even in the choral altars. The devotional–liturgical binomial is joined by other contrasting terms, like esglesia dintra–sgleya de fora, indicating a duality, as follows: the claustration (as an enclosed, internal and private space of the nuns) and the external church accessible to priests and laypeople, as well as private devotion versus community devotion. The Poor Clares of the monastery of Sant Antoni i Santa Clara actually mentioned the choir altar as nostro altar, underscoring the close bonds that joined them to a liturgical table in this private space, as opposed to those of the esglesia defora. The objective of this article is to study the choirs of three female monasteries in Barcelona during the fourteenth and fifteenth centuries—Sant Pere de les Puel·les (Benedictines), Sant Antoni i Santa Clara and Santa Maria de Pedralbes (both Clarissan)—from a holistic standpoint, including spaces, functions, goods, furnishings and decorations. [ABSTRACT FROM AUTHOR]

Recent scholarship has argued for a Western basis for the Judge Dee Mysteries, a detective fiction series by Sinologist Robert van Gulik (1910–1967) set in Tang China. But these studies primarily focus on how Chinese elements are recreated to cater to Anglophone readers' tastes, neglecting to discuss their actual Western origins in any detail. This paper will make the attempt by focusing on one of the novels, The Haunted Monastery, to investigate how Gothic Taoism is projected through the internal organization of the semantic universe (characters, settings, and conflicts) in the multiple worlds of this detective fiction. It observes how van Gulik recreates anti-religious conventions in the traditional Western Gothic novel and in Chinese courtroom fiction. This artistic innovation highlights the dual facets of Taoism in the story, as it navigates between the realms of crime and faith. On the one hand, it faces the purely divine world, while on the other, it faces the secular world dominated by limitless desire. [ABSTRACT FROM AUTHOR]

The subject of the article is a yet unexplored series of paintings, The Life of St. Augustine. The author attributes the series and proposes a hypothesis about the patron who commissioned it. Through inscriptions complementing the images, the research successfully identifies the graphic prototypes, depicted scenes, and their written sources, offering a systematic exploration of the iconography. Originally comprising ten paintings, four of the series (No. 2, 3, 8, 10) are currently housed in the Museum of the Kaunas Archdiocese. Another (No. 7) resides in a private collection, No. 9 vanished by the early 20th century, and the whereabouts of the remaining four are unknown. Acquired by the Museum of the Kaunas Archdiocese in 2000 from the Kaunas Priest Seminary, the series had been associated with the seminary since at least the beginning of the 20th century. Archival photos unveil that the paintings of the series adorned the northern wall in the Grand Auditorium of the Samogitian Priest Seminary during the first half of the 20th century. Although this impressive space, established in 1895 on the former site of the northern gallery of the Bernardine cloister, was captured many times in archival photographs, it was demolished in 1957. The article, for the first time, pinpoints the precise location and transformation of this auditorium, recorded in archival photographs along with the painting series. The article reveals that the painting series was created following a set of 28 engravings produced in Antoine Bonenfant's Parisian printing house between 1635 and 1637, as shown by fragments of inscriptions at the bottom of the paintings. These engravings were, in turn, a reprint of the series Iconographia magni patris Aurelii Augustini by the Flemish engraver Schelte Adamsz Bolswert, published in 1624 in Antwerp. By examining the painting series captured in archival photographs, the study connects it to its graphic prototypes, allowing the identification of missing scenes and the reconstruction of its original conception. The series emphasizes Augustine as an exemplary Christian, founder of the order, author of the Rule, and heavenly intercessor, and focuses on the theme of the cult of his relics housed in the Church of San Pietro in Ciel d'Oro in Pavia. Regarding the Augustinian iconography presented in the series, it is plausible that the paintings were commissioned and donated to the Samogitian Priest Seminary by the last Augustinian prior of Kaunas, Rev. Augustyn Strzedziński (1820-1893), already after the dissolution of the Augustinian order. Rev. Strzedziński was a former long-time dean of the Holy Trinity Parish Church in Kaunas and later a chaplain of the Kaunas Benedictine nuns. His purpose was likely to honour his heavenly patron and the founder of the order. The painting series was executed by an unidentified artist trained in the environment of a church art workshop in the last quarter of the 19th century, after 1874, probably in the 1870s-1880s. The Museum of the Kaunas Archdiocese houses more artworks acquired from the Kaunas Priest Seminary, shedding light on the legacy of the Augustinians in Kaunas. Notably, there are portraits of Augustinian monks Jan Chrysostom Gołębiowski (ca. 1654-1700, after 1700) and Thomas Kobylański (1731-1805, early 19th century). These portraits suggest the possibility of forming a gallery of portraits of Polish Augustinian provincials or renowned Augustinians in the Vilnius Augustinian monastery. The third artwork with Augustinian iconography, titled Blessed Virgin Mary Hands a Cincture to St. Augustine and St. Monica (mid-19th century), was created after the Augustinians had settled in Kaunas. Collectively, these works serve as valuable witnesses to the relatively scarce heritage of the Lithuanian Augustinians. [ABSTRACT FROM AUTHOR]

The founding of the fourteen monasteries that operated for varying lengths of time in Iceland are in most cases known, but their dissolution differs. It is, however, known that none of them were closed due to plagues, natural disasters, or economic crises but rather because of administrative reasons. Five of the monasteries perished within a few decades; however, most of them perished because of political disputes between secular and ecclesiastical powers in Iceland during the thirteenth century. On the other hand, nine of them became highly prosperous but were dissolved following the Lutheran Reformation in the mid-sixteenth century. The truth is that monasticism vanished in Iceland with the closure of the last one in 1551, and their previous occupation was thereby discontinued. Here, an attempt will be made to obtain an overview of their dissolution, but their growth and development were in all cases dependent on the country's authorities at any given time, ecclesiastical and royal. Still, the circumstances of their dissolutions varied nonetheless between monasteries. [ABSTRACT FROM AUTHOR]

This article discusses the dissolution of the monasteries in 16th century Sweden. The approximately fifty monasteries and friar's convents that existed in Sweden in the early 16th century were all dissolved over a period of about eighty years. Decisive for this development were decisions during the Diet in Västerås 1527, which decreed that monasteries that depended on tax from their estates should be subordinated under a nobleman, and that the mendicant friars should not be allowed to travel outside their convents more than ten weeks each year. Whilst most of the monasteries inhabited by monks or brothers had been dissolved before the 1560s, four female houses were still in existence at this time. These remaining nunneries were supported financially by the state, possibly to safeguard the nuns' social welfare. However, the monastic institutions were to meet a short-lived revival through the reign of King Johan III (rule 1568–1592), who not only supported them economically but also renovated a few of them and allowed Catholic priests to encourage Catholicism in Vadstena Abbey. Through this process of re-catholicizing, any prospects of creating successful Evangelical communities in Sweden were lost. The last remaining nunnery, Vadstena Abbey, was a vibrant Catholic institution when it was forced to close in 1595. [ABSTRACT FROM AUTHOR]

This paper is a photographic summary of a cultural expedition in September 2008 in Romania to learn a little about this incredible country's natural and historical-cultural beauties. The photos show some medieval cities, fortifications, castles, monasteries, museums, and churches with iconographic paintings registered. [ABSTRACT FROM AUTHOR]

This study offers insights into the management of intervention works aimed at conserving and revitalizing historical structures, focusing on the Bârnova Monastery in Iași, Romania. The study begins by contextualizing the broader challenges associated with preserving heritage churches and monastic buildings, elucidating the architectural characteristics and structural aspects typical of traditional Romanian Orthodox churches. Subsequently, the study delves into a detailed case analysis centered on the restoration of the medieval Bârnova Monastery, particularly its paramount structure, the Saint George Church, erected in the XVII century. This church exemplifies the traditional Orthodox architectural and structural norms prevalent during the medieval period. Through a structural diagnosis, the study identifies the vulnerabilities of the Saint George Church, which have been exacerbated by the impact of approximately 24 earthquakes of magnitudes exceeding 6.0 throughout its history. In response, a multifaceted approach to strengthening was devised, involving a combination of grouting and the installation of steel rods within vertically drilled galleries spanning the entire height of the walls. The adoption of this integrated strengthening strategy proved advantageous, significantly enhancing the seismic resilience of the church while simultaneously addressing the preservation needs of its historical features. This case study not only contributes to the body of knowledge on conservation and revitalization practices but also offers valuable insights into the effective management of intervention works for safeguarding heritage structures against seismic risks. [ABSTRACT FROM AUTHOR]

"Like A Mustard Seed: A History of the First Benedictine Women's Monastery in North America 1852-2014" is a book that provides a comprehensive and historically contextualized account of the St. Joseph's Monastery in St. Marys, Pennsylvania. The book chronicles the monastery's 162-year history, highlighting its contributions to education and healthcare in the town. The author, Ephrem Hollermann, discusses the challenges and successes faced by the community, including changes in practices and an increase in vocations during its 150th anniversary. The monastery ultimately closed in 2014 due to challenges with an aging building. The text praises Sister Ephrem Hollermann's empathetic and respectful approach in honoring the sisters' faithful work. [Extracted from the article]

The Caodong School (曹洞宗) advocates the integration of Buddhism, Taoism, and Confucianism (三教會通) and interprets Chan through the I Ching (以易釋禪). During the transition from the Ming to the Qing Dynasty, there was extensive interaction and mobility between the Ming loyalists (遺民) and Chan monks. This accelerated the secularization of monks and promoted the construction of temple gardens, which were expressed and preserved through literary Chan poetry. This study explores the relationship between Buddhist concepts and garden construction through a specific case, the Changshou Monastery Garden (長壽寺花園) in Canton (now Guangzhou) during the Qing Dynasty. This study examines how the Chan master Shilian Dashan 石濂大汕 (1633–1705), who journeyed to Dang Trong (Cochinchina 廣南) to spread Buddhist teachings, shaped the design and layout of the temple garden, reflecting Buddhist ideals and Caodong principles. This study analyzes the changes in landscape at the Changshou Monastery Garden, according to "the sound of tides" (潮音) from a Buddhist perspective. It also reveals how Dashan, as both a monk and a literati, blended Chan and Chinese philosophy in making the garden. The cultural resonance of tides within religious and literati traditions furnishes novel insights and prospects for the development of garden spaces. [ABSTRACT FROM AUTHOR]

Religious tourism holds a significant place in travel experiences, particularly at monasteries, where visitors often encounter profound emotional experiences. This study aims to investigate the emotional experiences and place attachment of religious tourism at monasteries in Serbia, utilizing quantitative methods and an online survey approach. Through an online survey administered to visitors of Serbian monasteries, this study seeks to quantify and analyze the emotional experiences and two-dimensional place attachments reported by participants during their sacred journeys. The survey instrument includes measures to understand place attachment through place dependence and place identity, satisfaction, emotional experience, and destination loyalty under one framework. Additionally, demographic variables will be examined to identify potential differences in emotional experiences and place attachment among different visitor groups. The results indicate that place attachment is influenced by emotional experience and satisfaction, which further influences destination loyalty. The findings of this study will contribute to a deeper understanding of the destination loyalty and place attachment aspects of religious tourism at Serbian monasteries, providing valuable insights for tourism management and destination marketing efforts. [ABSTRACT FROM AUTHOR]

Excavation of a postulated early Medieval hermitage near Crowland, England, identified a site with a long and complex chronological sequence. During the Neolithic or Early Bronze Age, a monumental henge was built, among the largest so far identified in the Fens of eastern England, probably later adapted into a timber circle. After a period of apparent abandonment, the interior of the henge was reoccupied around the 7th century a.d. and, after further early Medieval phases, was transformed by the abbots of Crowland through construction of a high-status hall and chapel complex in the later 12th century a.d. While no conclusive evidence was found for an early hermitage that local tradition associates with the eremites Guthlac and Pega, Anchor Church Field offers an exceptional case study of an evolving sacred landscape in a deep-time perspective, culminating in its redevelopment by the Anglo-Norman monastery to claim legitimacy from illustrious saintly forebears. [ABSTRACT FROM AUTHOR]

The paper "Black Monasteries": Hungarian and Italian Literature and Popular Writing in the First World War analyzes War literature and the directly related literature about internment camps, both relating to the First World War, which had a different development in Hungary and Italy; however, similar features can be found in them. Regarding these aspects, this essay examines some works, starting from the Black Monastery [Fekete kolostor] by Aladár Kuncz and other novels and "reportage novels" (Siberian garrison [Szibériai garnizon], by Rodion Markovits) of the same period. Their characteristic traits are peculiar and common with Italian works (i.e. Un anno sull'altipiano, by Emilio Lussu, Taccuino di Caporetto, by Carlo Emilio Gadda), while the final part of the essay concerns popular writing and its role in the literature, based on the experience in internment camps and war literature through studies and research that focus on the correspondence with families and friends of soldiers and internees from many European countries. [ABSTRACT FROM AUTHOR]

In the present paper we studied the manner in which county and regional authorities from Northern Transylvania view churches and monasteries located in this area as tourist landmarks. In order to do that, we analyzed the county and regional policies and strategies and looked for projects addressing cultural heritage in the area that were financed by European programmes. While highlighting the diverse tourism potential of the religious buildings, the counties' development strategies also recommended the preservation and rehabilitation of the historical monuments and promoting them in an integrated manner, as parts of cultural and/or religious routes. These objectives have been realized mostly with the help of the European funds - more than 40 churches were renovated and more than 80 have been promoted using REGIO and INTERREG funds, and wooden churches in Maramureș and Sălaj counties and medieval churches in Satu Mare County were included in thematic routes. Moreover, the creation and promotion of more cultural tourism routes is one of the main objectives of the Romania's National Recovery and Resilience Plan, adding more value to the region's tourism potential. [ABSTRACT FROM AUTHOR]

This study investigates the traditional religious architecture through the examination of Armenian Khachkar motifs at Varagavank Monastery in Van, Turkey. "Khachkar" is pivotal within Armenian religious architecture, denoting a minor architectural style and symbolising "cross-stone." The study employs a parametric identification method to extract the fundamental unit of Khachkar motifs and develop a model to explore various variations. By utilising a mathematical analysis, the research showcases the practicality of this approach in facilitating diverse transformations within intricate designs. The study offers a comprehensive analysis of the built heritage found in Armenian religious architecture, enhancing the understanding and appreciation of these cultural artefacts. The findings of this study on Khachkars make valuable contributions to architectural research and deepen our comprehension of their significance in Armenian religious art. [ABSTRACT FROM AUTHOR]

The article provides a detailed description of archival historical sources about the life, economic activity and daily life of the monasteries of the Nizhny Novgorod diocese in the XVIII century. The relevance of the study is to expand the understanding of the information potential of insufficiently studied archival funds on this issue. The theoretical basis of the research is a combination of an institutional approach, the principle of consistency and a comparative historical method. This methodological set made it possible, by identifying and processing the sources, to establish that the transformations in the church structure radically changed the nature and types of historical sources containing information about the administration, economy and internal life of monasteries.

Abstract Sacred sites like monasteries harbour a higher diversity of flora and fauna than nearby unprotected areas and sometimes even higher than protected areas. However, anthropogenic disturbance puts woodlands in these monasteries and churches under significant threat. To study the floristic composition and forest degradation of Waldiba monastery woodland in Tigrai, Ethiopia, 30 plots were established along transect lines. We recorded 39 native woody species (33 trees, 5 shrubs and 1 liana) belonging to 19 families. The woodland had a Shannon diversity index of 3.10, Simpson similarity index of 0.94, evenness of 0.58 and dominance of 0.06. The density of woody species was 922 stems ha−1 with a total basal area of 49.27 m2 ha−1. The tree species with higher importance value index (IVI) value were Dichrostachys cinerea (86.04%), Combretum fragrans (71.87%), Combretum hartmannianum (60.30%) and Combretum sp. (50.15%). The population structure of the woody species exhibited various patterns; bell shape, irregular shape, interrupted J shape, and J shape. Plant regeneration was inadequate for most of the tree species. Vachellia venosa is listed as endangered while C. hartmannianum as vulnerable in the IUCN red list species category. Waldiba dry woodland has underwent significant cover changes. Waldiba has lost much (65%) of its dense forest and open forest (44%) mainly due to anthropogenic disturbance. The woodland with its biodiversity is under threat. In effect, the species with low IVI, species listed in the IUCN red list and those species with none to poor regeneration status should be prioritized for in situ and ex situ conservation intervention to avert the threat. Research on reproductive ecology of the threatened indigenous species is imperative, as the woodland should be managed for ecosystem services and biodiversity conservation.

The positive effects of meditation on human wellbeing are indisputable, ranging from emotion regulation improvement to stress reduction and present-moment awareness enhancement. Changes in brain activity regulate and support these phenomena. However, the heterogeneity of meditation practices and their cultural background, as well as their poor categorization limit the generalization of results to all types of meditation. Here, we took advantage of a collaboration with the very singular and precious community of the Monks and Geshes of the Tibetan University of Sera-Jey in India to study the neural correlates of the two main types of meditation recognized in Tibetan Buddhism, namely concentrative and analytical meditation. Twenty-three meditators with different levels of expertise underwent to an ecological (i.e., within the monastery) EEG acquisition consisting of an analytical and/or concentrative meditation session at "their best," and with the only constraint of performing a 5-min-long baseline at the beginning of the session. Time-varying power-spectral-density estimates of each session were compared against the baseline (i.e., within session) and between conditions (i.e., analytical vs. concentrative). Our results showed that concentrative meditation elicited more numerous and marked changes in the EEG power compared to analytical meditation, and mainly in the form of an increase in the theta, alpha and beta frequency ranges. Moreover, the full immersion in the Monastery life allowed to share the results and discuss their interpretation with the best scholars of the Monastic University, ensuring the identification of the most expert meditators, as well as to highlight better the differences between the different types of meditation practiced by each of them. [ABSTRACT FROM AUTHOR]

The work represents an overview of the cultural impact of the Eastern Roman Empire on the development of monastic libraries in medieval Italy from the 6th to 13th century through the creation of manuscripts, their safekeeping in the monastic communities and their distribution among the clergy. Special attention will be given to the southern parts of Italy, the city of Rome and the Exarchate of Ravenna, during the supremacy of the royal court in Constantinople and the reign of the Normans, which was shortly stopped after the 8th-century Arab conquest of the southern parts of the Peninsula. The organisation of monastery libraries will be described referring to the monastic rules based on the ones created in eastern parts of Europe and Asia. The impact on manuscript illustration in different parts of Byzantine Italy is also described, as well as scribal and translation activity that started in the 6th and continued up to the 13th century. This activity, together with the refuge of the Romans with personal libraries to Italy, before and after the fall of Constantinople in the year 1453. helped the preservation of Greek thought of antiquity and the Byzantine era for the future. [ABSTRACT FROM AUTHOR]

• The alcobaça monastery currently exhibits an extensive bacterial pink biofilms. • This biodeterioration evidence seems to be associated with salt efflorescences. • The colour is probably due to the production of bacterial pigments. • High-throughput sequencing allowed the identification of pink-pigmented bacteria. • This study is helpful to determine the best cleaning procedure to be implemented. The Alcobaça Monastery (Portugal), a UNESCO World Heritage Site, currently exhibits a high degree of surface alterations of the stone architectural elements inside the church, including an extensive pink coloration in the walls and columns, bacteria biofilms, and salt efflorescences. The main goal was to identify the microbiota that colonizes the walls and columns of this monument, to help custodians and conservators-restorers in the selection of the correct procedure to be adopted for the conservation of the monument. Regarding the observed pink discoloration, and considering previous studies, we hypothesize that is caused by biofilms formed by bacteria or other microorganisms that produce pigments of the same color, particularly carotenoids. Curiously, a distinct phenomenon was noticed: the pink discoloration always seems to appear at a very similar height in most of the columns and walls, starting at 40 cm to the floor and associated with the presence of salts on the walls. Using high-throughput sequencing approaches, we were able to characterize the microbial community present. We identified several bacteria that are producers of pink pigments and halotolerant such as Rubrobacter radiotolerans, Domibacillus robiginosus, Bacillus licheniformis and Halalkalicoccus sp. that develop in areas of high salinity. [ABSTRACT FROM AUTHOR]

This paper examines the construction and maintenance of Chinese Han Buddhist temples in modern China against the backdrop of societal transformation. Initially, it analyzes the profound impact of social changes since the mid-19th century on Buddhist monasteries, including political turmoil, economic development, and urbanization. Furthermore, the paper explores how temples were reconstructed and revitalized within this historical context, highlighting the monastic community's unwavering commitment to protecting the Dharma and ensuring its enduring presence. Additionally, this paper also explores the role of charismatic monks in enhancing the sanctity of temples and the influence of Buddhist institutional frameworks on the dynamics of state and society. The study employs a multifaceted analysis to understand the complex interplay between temple construction, economic development, and the cultural heritage of Buddhism in China. [ABSTRACT FROM AUTHOR]

The Maronite Church states that it is an Antiochene and Syriac Church. This article traces, in chronological and discursive fashion, the emergence of the Maronite tradition. It explores the life and significance of St Maroun (d. ca AD 418–23), giving consideration to thinkers who helped to understand his outlook and methods and assessing what we know of the St Maroun monastery (Dayr Mar Maroun) and its vicissitudes down to the sixth century. The piece then treats Maronites in the context of the seventh-century monothelite controversy, following their foundational developments up to the time of their first patriarch Yohanna Maroun (flor. 680s). The paper considers not only the ascetic and monastic currents in the early Maronite community but also touches on the influence of Syriac typology and its gradual displacement by analytic and dogmatic theology. [ABSTRACT FROM AUTHOR]

This study investigates the rationale behind the combination of Buddha mahāstūpas (mahācetiyas) and cetiyas (caityas) within a Buddhist monastery. In integrating a broader intellectual program, the universality of the concept is exemplified, wherein "mahācetiya and cetiya" are combined to symbolize the life of Buddha through architectural arrangements. Adopting a broader intellectual program grounded in the causality principle signifies an inclination toward universality. These combinations represent sacred places and events in Buddha's life, from birth to Mahaparinirvana. They encompass significant moments, such as great departures, meditation, enlightenment, and preaching. The synthesis of mahācetiyas and apsidal shrines was a pivotal moment at the site, guided by the Mahāsaṅghika School, representing an innovative invention in the pursuit of narrative framing of Buddha's biography. [ABSTRACT FROM AUTHOR]

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Copyright of Cahiers Elisabethains: A Biannual Journal of English Renaissance Studies is the property of Sage Publications Inc. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The monk painter Pedro Subercaseaux left a legacy at the Monastery of Las Condes through his artistic passion and spirituality. His influence in the foundation of the Monastery and his detachment from material things made him an example of Benedictine values. His memory endures through his writings, such as the Memoirs, and his paintings, which show his dedication to monastic life and his art as a historical memory of Chile. Subercaseaux created significant Marian paintings and a series of watercolors about the life of Saint Benedict, reflecting a deep monastic spirituality and a commitment to liturgical aesthetics. [Extracted from the article]

In Serbia, monasteries are shared points of reference, permeating everyday life in banal ways. This contribution considers the extensive network of Serbian monasteries as a form of 'religious infrastructure'. Monasteries sit in a recursive, mutually formative relationship with ideas about the Serbian collective self. Just as monasteries shape claims about the historical rootedness of the Serbian people, so discourse about Serbdom positions monasteries in particular ways. Proof of monasteries' encompassing power lies in the fact that monasteries – and ideas about them – allow diverse actors to make different (sometimes contradictory) claims about history, territory, heritage, and sincere faith. In ways that are at once inconspicuous and flagrant, monasteries provide an infrastructure that frames, contains, and compounds ethnic and confessional belonging. [ABSTRACT FROM AUTHOR]

This article presents the all-but-lost Armenian inscription ostensibly recording an order from the last years of the Qaraquyunlu 'Turkmen' ruler qara Yūsuf (d. 1420 A.D.) at the church of the monastery of Arcowaber, now located in the center of the village of Salmanağa (Erciş, Van) in Turkey. A subsequent article discusses the date of the inscription together with its historical context and function. The present contribution establishes the layout and form of the text, including an extensive commentary of its terminology and content. [ABSTRACT FROM AUTHOR]

Digital techniques are critical in the digital age. Research in various disciplines requires the use of digital technology. Extracting and digitizing information from text, particularly historical geographical information, is the most fundamental operation of digital humanities. However, digitizing historical geographical information is a challenging work. This article proposes a framework for constructing a digital system of historical geographic information. The feasibility of the digital system was verified in a case study of Tibetan Buddhist monasteries in Tibetan inhabited areas of China. The results demonstrate that the digital system proposed in this study can be used as a guide for digitizing historical geographic information of Tibetan Buddhist monasteries from the perspective of digital humanities. This study provides a useful reference for the digitalization of historical geographic information in the digital humanities discipline. [ABSTRACT FROM AUTHOR]