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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]

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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]

Paulinus of Nola and Shenoute of Atripe were prolific writers and architectural patrons of ascetic communities in the fourth and fifth centuries CE. Despite their rejection of luxury and elite culture, both were responsible for the construction of lavish church complexes at the hearts of those communities, in which architecture and decoration drew on the visual language of the late Roman elite. The churches shared specific architectural features—a triple-apsed (triconch) sanctuary, a rectangular hall terminating in a single apse, and a colonnaded space connecting them—that were also popular in houses and villas at that time. The architectural and spatial language of these churches would have evoked associations with the luxury and status of late Roman society even as these communities rejected those very things. This article considers the implications of the use of elite architecture and the visual language of convivial domestic spaces in these churches created for ascetic communities. [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]

Background. The concepts of cultural space and cultural space were analyzed by A.Ya. Flier, L.P. Repina and others. In Western European culture of the 17th century, the problem of the place and role of a woman creator became more acute. The beginning of the present of women’s creativity originates in those times. Women's intellectual culture is a mental and verbal foundation created by creative women of a specific historical era and a specific country. The relevance of the study of women's intellectual culture of the 17th century is associated with the revival of the awareness of women creators of the past and the destruction of stereotypes in relation to women's creativity. The article analyzes the aspect of the organization of women's intellectual culture of the 17th century in order to identify the spaces in which women creators created works of art. Methods. While analyzing cultural institutions, an axiological approach is used with the inclusion of an anthropological component. While analyzing the space of art culture organization, methods such as analysis of the physical characteristics of the space, its internal structure, functions, values, place and role of creators in it and the results of their creative activity are used. Results. Creative women in the 17th century create their own spaces for the production of artistic cultural objects. Such spaces are monastery, female academy, salon, and Women’s Republic of Letters. Conclusion. The closed spaces for the organization of women's intellectual culture were monastery and female academy, where works of art were created within the framework of tradition. The open space was the salon, which created favorable conditions for creative innovation. In the space of Women’s Republic of Letters the new principles of upbringing and education were worked out.

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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 challenge of preserving the architectural heritage of small towns in Ukraine is compounded by the lack of sufficient historical and architectural research, as well as numerous alterations to buildings during their use. This article presents the results of historical and architectural research on the architectural heritage of the Nativity of the Virgin Mary Kozelshchyna Monastery in the Poltava Region. It explores the historical stages of the monastery's formation and development and evaluates its historical and cultural significance. A virtual reconstruction of the monastery's original appearance was undertaken, and the historical boundaries of the monastery were established. The analysis of the current state enabled the identification of issues related to the monastery's functioning and the preservation of its cultural heritage. This research provides a scientific foundation for developing protection zones for the monastery and for restoration and adaptation projects of its buildings. It also establishes an information base for future project work and the monitoring of architectural heritage.

The excavation of the Marmoutier monastery guesthouse, built in the late 12th c., revealed an older building, of which three walls had been preserved and integrated into the new building. Significant layers of construction rubble contained numerous stone elements and a substantial quantity of glazed curved tiles equipped with a hook. These were deposited after the destruction of the older building, which dates back to the early 12th c. Two complementary types of tiles were found: pans, fixed to the wooden frame of the roof, and covers, placed on top to them. A third type, characterized by a single large hook, could be interpreted as ridge tiles. These terracotta elements were found alongside many pieces of mortar, used to link the tiles together. This ensemble of tiles, found in a secular building within a prestigious religious establishment, allows for a better understanding of a roof-making technique rarely observed as early as the beginning of the 12th c. (traduction Cécile Lagane).

The study of funerary ritual is an area that has received attention in recent decades from various disciplines and perspectives. We address this topic from the perspective of the abbesses. This focus allows us to trace unique aspects of their funerals and especially their connection to and integration within their communities: in relation to community members —nuns, beneficiary chaplains, external authorities, etc.—, as well as the community experiences —circuits and paths in a cloistered space, objects, times and rhythms, soundscape, etc. The subject of our study is the Benedictine monastery of Sant Pere de les Puel·les in Barcelona, a female community founded by the counts of Barcelona in the first half of the tenth century which still survives, preserving an important living historical archive. [ABSTRACT FROM AUTHOR]

Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE 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.)

Gelugpa is the most influential extant religious sect of Tibetan Buddhism, which is the spiritual prop for Tibetans, with thousands of monasteries and followers in Tibetan areas of China. Studies on the spatial diffusion processes of Gelugpa can not only reveal its historical geographical development but also lay the foundation for anticipating its future development trend. However, existing studies on Gelugpa lack geographical perspective, making it difficult to explore the spatial characteristics. Furthermore, the prevailing macro-perspective overlooks spatiotemporal heterogeneity in diffusion processes. Therefore, taking monastery as the carrier, this study establishes a multi-level diffusion model to reconstruct the diffusion networks of Gelugpa monasteries, as well as a framework to explore the detailed features in the spatial diffusion processes of Gelugpa in Tibetan areas of China based on a geodatabase of Gelugpa monastery. The results show that the multi-level diffusion model has a considerable applicability in the reconstruction of the diffusion networks of Gelugpa monasteries. Gelugpa monasteries in the Three Tibetan Inhabited Areas present disparate spatial diffusion processes with diverse diffusion bases, speeds, stages, as well as diffusion regions and centers. A powerful single-center diffusion-centered Gandan Monastery was rapidly formed in U-Tsang. Kham experienced a slower and more varied spatial diffusion process with multiple diffusion systems far apart from each other. The spatial diffusion process of Amdo was the most complex, with the highest diffusion intensity. Amdo possessed the most influential diffusion centers, with different diffusion shapes and diffusion ranges crossing and overlapping with each other. Multiple natural and human factors may contribute to the formation of Gelugpa monasteries. This study contributes to the understanding of the geography of Gelugpa and provides reference to studies on religion diffusion. [ABSTRACT FROM AUTHOR]

The post-Dominican St. Dominic’s Church in Płock is one of the oldest sacral buildings in the city. Together with the adjacent monastery, it bears witness to the functioning of the so-called “Górki” community, comprising three denominations: Catholics, Protestants, and the Orthodox. The Romanesque complex was erected no later than the third decade of the thirteenth century, and it held significance on the map of medieval and modern Płock. The buildings themselves have undergone little change over the centuries, making the church and monastery locations with great research potential. Regrettably, the building has not yet been subjected to comprehensive archaeological research, preceded by a source query. Rectifying this situation was the primary goal of the project “At the Intersection of Faiths and Cultures – Research on the History of St. Dominic’s Church in Płock” funded by the “Grants4NCUStudents” budget. As part of it, a research team from the Nicolaus Copernicus University in Toruń conducted preliminary archaeological research of the crypts under St. Dominic’s Church in 2022. During a series of field trips, numerous boreholes were made in the crypt space as well as in the cellars under the east wing of the monastery. The backfill of the northern entrance hole was also cleared. The preliminary work facilitated further exploration of the strata undisturbed during the cleaning work carried out in the crypt in the twentieth century. The research led to the discovery of the remains of approximately 120 people, with the bones of 16 people deposited in an ossuary made of a wooden box. Artefacts of material culture were also recovered, which allowed to date the moment and sequence of changes occurring in the crypts. The results of the conducted research enabled the precise development of a further research strategy for the post-Dominican complex in Płock.

The purpose of the article is to cast light upon the problem of researching published sources on the history of the Orthodox Church in Ukraine, as well as to supplement the achievements of previous researchers and to propose a detailed analysis of the situation and activities of the Kyiv diocese and its monasteries, presented in the published reports of the ober-procurators of the Holy Ruling Synod between 1884 and 1914. The scientific novelty of the material presented in this article lies in the fact that, for the first time in the national historiography, “All-Public Reports of the Ober-Procurators of the Holy Synod” between 1884–1914, which were published and open to the general scientific community, were subjected to a detailed analysis. The authors also clarify the level and significance of information about the situation in the Kyiv Eparchy, its clergy, its numbers, its composition, as well as the cultural, educational and charitable activities of its monasteries. The article argues that the essence of the reports by the ober-procurators of the Holy Ruling Synod on the situation in the Kyiv Eparchy and its monasteries is practically undeveloped in the scientific literature. Such reports were addressed to the head of the Russian Orthodox Church – the Russian Emperor. They are an important and extremely informative source for modern researchers, familiarity with which will permit them to assess the general condition of the main confession in the empire. More specifically, these reports reveal the state of the Kyiv Eparchy for each calendar year. Every report had a relatively standard structure and was published as a separate book. An analysis of these sources makes it possible to establish the role and place of the hierarchs of the Kyiv Eparchy in the overall structure of the Russian Orthodox Church, as well as their personnel and activities. Furthermore, additional information, provided in the reports on the number of Orthodox monasteries in the Kyiv Eparchy and the number of monks, is of particular interest, which allows the authors to trace the dynamics in changes in these numbers over thirty years. The study of the reports reveals new information on the life in the Orthodox monasteries in the Kyiv region, in relation to their charitable, cultural and educational activities.

An interesting phenomenon of incubation ritual was attested in open air in southwest Dobruja at the very beginning of the 20th century, at a healing stone cross that, two decades later, was enclosed by an Orthodox Christian monastery. The article focuses on the narrative strategy that asserts Christian authority over the site. The strategy includes a corpus of legends that associate the origin of the cross with the local martyrdom past, its miraculous finding, and a modern hagiography whose main character is a thaumaturgic monk. The dream as a realm for divine communication, represents a theme that coagulates the entire narrative corpus and contributes greatly to the construction of a sanctuary. Over the last decades, energy and spiritual healing practitioners have enriched the group of visitors to the monastery.

With the return of the Macedonian region to the Ottoman Empire in accordance with the provisions of the Berlin Treaty (13 July 1878), a struggle began between the states of Bulgaria, Greece and Serbia for the dominance of this region. Claiming that they are descended from the same lineage as the Vlachs, Romania joined the Macedonian struggle under the pretext of protecting the Vlach population in the region. Each of these states tried to give the impression that they were right in their cases, claiming that their cognates living in the region had a significant population. For the sake of the struggle for domination by the aforementioned Balkan states, very effective propaganda was carried out on the territory of Macedonia. Churches and schools were the most effective means of propaganda activities. For this purpose, while there was a competition to open new churches and schools in Macedonia, on the other hand, there were conflicts about which side the existing churches and schools belonged to. İn most regions of Macedonia, the conflicts between non-Muslim elements based on church and school were increasing in intensity and could even turn into conflicts. The fact that gangs supported by each Balkan state were involved in these conflicts and carried out acts of terrorism made it very difficult to maintain security in the region. The conflict environment created in the region had caused the Muslims and non-Muslim peoples living here to experience unforgetable suffering. İn the study, the reflection of the church and school conflicts between the non-Muslim elements in Macedonian lands on the Manastır province is discussed in the light of various sources. [ABSTRACT FROM AUTHOR]

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The organisation of the “Jom Ziarah Gereja” programme under the purview of the Youth and Sports Ministry has spark an intense debate recently. Scholars, muftis, and authoritative parties express their respective views on the issue that are seen to be related to the faith of Muslims. There are among those who take a firm stand, rejecting the clearance that opens the door for Muslims to explore and delve into the activities behind the worship rooms of other religions. While the others restricted with conditional permission, for those who want to enter a church, monastery or any premises that carry out ritual activities for non-Muslims. This paper explores hadiths that are related to the issue of entering a non-Muslim house of worship. The analysis on the sources of related hadith is focusing to matan involving church institutions only, in accordance with the polemics that are floating around in society. The stance and actions of the previous companions, tabi'in and salafussoleh are also included in this study to provide an inclusive and conclusive picture of the issues highlighted. The findings of this study found that the Prophet صلى الله عليه وسلم was strict towards elements of other religions that were seen trying to exert influence on Muslims. Even so, conditional consent is given in some situations that are deemed to be essential that require Muslims to enter the church. [ABSTRACT FROM AUTHOR]

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Religious tourism is not a new phenomenon or new practice. It has recently received considerable attention in both academia and the public at large. However, even though Ethiopia is endowed with a variety of religious tourism activities, its contemporary issues, and future prospects haven't been utilised, outlined and managed. In the Amhara region, in the South Gondar zone, Tana Chirkos and Kirstos Semra are among the outstanding sites where lots of religious travellers are going and religious tourism activities are held. Thus, this study stands with the general objective of investigating the issues and future prospects of religious tourism development at Tana Chirkos and Kirstos Semra. To study this, a descriptive design is employed. Respondents were selected using the non-probability sampling method through convenience and purposive sampling methods and content analysis was undertaken. The findings prove that acculturation and modernisation, looting and elicit trafficking problems, dependability, poor management ability, and commercialisation are current issues whereas increasing the level of awareness, widespread institutions, government policies, untouched treasures at the sites, and technology advancement are future prospects. Generally, to enhance religious tourism sustainably, all the tourism stakeholders should work together. [ABSTRACT FROM AUTHOR]

Azizlik kültü, erken dönemlerden itibaren Hıristiyan toplumların dinî yaşantısında önemli bir yer işgal etmiştir. Başlangıçta havariler ve İsa’nın öğretisini takip eden kişilerin tamamı aziz olarak değerlendirilirken; zaman içerisinde Hıristiyanlığın geniş kitlelere yayılması ve öğretilerin şekillenmeye başlamasıyla birlikte Hıristiyan toplumların aziz algısında değişiklikler meydana gelmiştir. Hıristiyanlığın gizli yaşandığı ve devlet tarafından kabul görmediği dönemde, inancı uğruna şehit olanlar aziz olarak kabul edilmiştir. Ancak Hıristiyanlığın, Roma İmparatorluğu tarafından meşru kabul edilmesiyle birlikte bu tür şehitlik mertebesine ulaşma imkânı ortadan kalkmıştır. Bu andan itibaren azizlik algısında önemli bir kırılma yaşanmış ve inancı uğrunda dünyadan el etek çeken keşişler, aziz olarak görülmeye başlamıştır. Mısır ve Suriye bölgelerinde başlayan manastır hayatı ve keşişlik, V. yüzyılda Batı’ya taşınmış ve Avrupa’daki Hıristiyanlığın gelişiminde etkili olmuştur. Bu noktada 590-604 yılları arasında Roma piskoposluğu makamında oturan, tarihteki ilk keşiş papa Gregorius Magnus (ö. 604) ve Avrupalı azizlerin hikâyelerini anlattığı Dialogi adlı eseri önemli bir konumda bulunmaktadır. Papa I. Gregorius’un bu eseri yüzyıllar boyunca Avrupa’da etkili olmuş ve Hıristiyanların hem inançlarını hem de dinî yaşantılarını şekillendirmiştir. Bu çalışmada azizlik algısının zaman içerisindeki dönüşümü ve Gregorius Magnus’un Dialogi üzerinden bu dönüşüme yaptığı katkı incelenecektir.

Religious tourism is not a new phenomenon or new practice. It has recently received considerable attention in both academia and the public at large. However, even though Ethiopia is endowed with a variety of religious tourism activities, its contemporary issues, and future prospects haven’t been utilised, outlined and managed. In the Amhara region, in the South Gondar zone, Tana Chirkos and Kirstos Semra are among the outstanding sites where lots of religious travellers are going and religious tourism activities are held. Thus, this study stands with the general objective of investigating the issues and future prospects of religious tourism development at Tana Chirkos and Kirstos Semra. To study this, a descriptive design is employed. Respondents were selected using the non-probability sampling method through convenience and purposive sampling methods and content analysis was undertaken. The findings prove that acculturation and modernisation, looting and elicit trafficking problems, dependability, poor management ability, and commercialisation are current issues whereas increasing the level of awareness, widespread institutions, government policies, untouched treasures at the sites, and technology advancement are future prospects. Generally, to enhance religious tourism sustainably, all the tourism stakeholders should work together.

As the merits of Buddhism in history gave rise to architectural constructions, the preserved historical heritage opens a window to a better understanding of the past. However, most of these cultural-historical treatises have been read and narrated only from a paternal perspective. Even though there is an increased awareness of female Buddhism, a number of Buddhist constructions built under female patronage have yet to receive full recognition. Based on a field survey conducted by the author, this paper examines three representative female Buddhist architectural relics in China: the Yungang Grottoes, the Great Vairocana (or the Lu-she-na Buddha) of the Longmen Grottoes, and the Tiantai’an Nunnery, in order to understand the diversity of Buddhist practise and discuss the role of women in early Chinese Buddhism. Through case studies and comparative analysis, this paper presents Buddhist practise based on female engagement, social context, and female traditions in China. The author argues for a re-evaluation of the history of Buddhist architecture and for it to be placed into a broader framework that takes into account female Buddhist communities and their contribution to the history of architecture.

Ethiopian Orthodox Tewahido Christians have a long history of pilgrimage. The Ethiopian Orthodox pilgrims' journey to Jerusalem, in particular, was very well known and ancient. However, when Jerusalem was under the control of Muslim leaders, Ethiopian Orthodox Tewahido Christian pilgrims used domestic pilgrimage as an alternative to the pilgrimage to Jerusalem. The fall of Jerusalem at the hands of Muslim leaders and the recurrent problems of pilgrims while they travelled to the sacred places of Jerusalem were the turning points for the proliferation of holy places in Ethiopia. King Lalibela was a man of great inspiration regarding domestic pilgrimage (the journey to sacred places in Ethiopia). The domestic pilgrimage, initiated by King Lalibela to replace Jerusalem in Ethiopia, reached its climax in medieval Ethiopian history. This study explores how the Ethiopian Orthodox Tewahido Church (EOTC) validated and authenticated Ethiopian monasteries and other holy places' sacredness by the name of Jerusalem to develop and encourage domestic pilgrimage. It also shows the significance or implications of domestic pilgrimage in building good social values such as peaceful coexistence, kindness, compassion, and social harmony among diverse communities. By taking Debre-Libanos Monastery (DLM) and Gishen Debre Kerbe (GDK) as the litmus tests, this study shows that religious promises (Qalikidanoch) written in hagiographies and other writings of the EOTC are the main ways for validating and authenticating Ethiopian monasteries sacredness. The religious promises promote and sanctify monasteries and other pilgrims' destinations. It initiates pilgrims to enter the seven-day prayer (Subae) and celebrate the saints’ feasts. The practices and various experiences in the monasteries make pilgrims humble and kind, as well as teach them to develop the values of social harmony and peaceful coexistence. Apart from tourism attractions, therefore, these monasteries have a great possibility of significance for realizing good social values such as national unity, kindness, tolerance, social harmony, and peaceful coexistence. Thus, domestic pilgrimage should be encouraged, as Ethiopia is in the throes of ethnic divisions and the destructive effects ethnicization.

A look at the social structure of Medieval Europe makes it clear that there was a patriarchal culture then. In this male-dominated culture, women struggled to survive in some way. At this point, women’s monasteries became a reliable shelter for them. One of the regions with the highest concentration of women’s monasteries is Germany. In Medieval Germany, a lot of monasteries were established for women. It was even possible to see that more monasteries for women were built in some regions than the ones for men. These monasteries, which were not only a refuge but also an educational institution for women, provided opportunities for women to receive education in different fields. Especially monasteries such as Gandersheim, Quedlinburg, Essen, and Helfta stand out among German women’s monasteries. Additionally, important figures who would later make a name for themselves emerged from these women’s monasteries in later periods. These women set an example for many more women by achieving successful works. In fact, although women generally lived in a male-dominated culture, some women were able to come to the forefront as a writer, a poet, or a prioress, achieving prominence in leadership roles. Despite all the oppression and restrictions, these women showed everyone that women could as well be successful. In our work, we will discuss the characteristics of German monasteries that served both as a refuge and an educational centre as well as the achievements of the women who were trained in these monasteries. [ABSTRACT FROM AUTHOR]

In central Italy, the Charterhouse of Calci hosts the Natural History Museum of the University of Pisa. This monumental monastery was founded in 1366 by Carthusian monks. The Charterhouse has experienced various transformations over the centuries, until its abandonment in the 1970s. Since 2018, interdisciplinary archaeological research focused on the monks' gardens (and particularly: the Prior's, the Apothecary's, and the Master's garden) and the green spaces outside the cloister walls, consisting of courtyards and orchards, to determine the individual (gardens) and collective (green spaces and surrounding woods) practices adopted by Carthusians. Palynology and archaeobotany have allowed to reconstruct the plant biodiversity, with flowers and ornamental, aromatic, and medicinal herbs that grew in the gardens, as well as the management of local hilly woods and agricultural practices, including the cultivation of fruit trees, such as chestnut, olive tree, almond tree, and grapevine. Our research has been based on a solid theoretical approach, interpreting archaeological and archaeobotanical data in relation to the intricate network of human and non-human connections. Gardens are seen as a co-creation made together by human and non-human agencies, and their diachronic transformation is read as an expression of personalities of the monks, feelings, and connections with nature and divinity. [ABSTRACT FROM AUTHOR]

This paper highlights the architectural theory and practice of the twentieth-century Dutch Benedictine monk and architect Dom Hans van der Laan as a lens through which to view architecture and urbanism's underlying spiritual purpose. Van der Laan's theologically grounded vision of architecture as a sacramental mediator between the human, the natural, and the divine and empirically based rubric by which to achieve that end—through human-centric proportion, polyrhythm, and humble materiality—provide a robust framework for crafting cities and homes that reveal the sacredness inherent in the world. Through an analysis of Van der Laan's theory and an examination of his exemplary Roosenberg Abbey, the paper illuminates the spatial, sensory, and dimensional qualities currently lacking in many contemporary urban and architectural spaces and presents a set of strategies for adapting them to better support human flourishing. [ABSTRACT FROM AUTHOR]

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Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat 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 Regula written for the monastery in Lucullanum by Eugippius (6th c.), although not very original, has some elements that are worth paying attention to. Its author compiled eight rules of the ancient Church, most of which he had drawn from the monastic writings of St. Augustine and the Regula Magistri. In several places he shortened the sources he cited, bearing in mind the specificity of the monastery of which he was the abbot. Noteworthy are the texts about the abbot, to whom Eugippius gave, right after Christ, the highest dignity in the community. He also focused on the responsibility of the abbot for his brethren, both in the formation of their spiritual lives and in the discipline to which they were subjected in order to reach perfection. The originality of Eugippius' Regula also lies in his "correction" of some texts he "appropriated." Sometimes this procedure created a certain difficulty, especially with regard to his terminology referring to the abbot. He is not always consistent in using the terms abbas, praepositus and decanus, which means that we are not always able to determine exactly whom Eugippius meant. However, this does not change the fact that the abbot of the monastery in Lucullanum, thanks to the provisions contained in the Regula, was aware of his great responsibility before God and the community he headed. [ABSTRACT FROM AUTHOR]

The convents of different monasteries of the order of the Canons Regular of St Augustine concluded confraternities between each other. The tool used to conclude confraternities was a confraternity document, and this bound the convent to fulfil certain obligations. In this study, the author focuses on those monasteries whose archives are not extant. In such cases, we can only study confraternities on the basis of documents which have been kept in the archives of other monasteries. The subject of study is the confraternities among convents for monasteries in Roudnice, Jaroměř, Rokycany and Sadská, which were located within the territory of the Archdiocese of Prague. The necrology of the Roudnice monastery and that of the monastery in Kazimierz near Cracow proved to be helpful sources. For the four monasteries mentioned, a study of the documents demonstrated five confraternities. Necrologies demonstrated a number of other confraternities with the Roudnice and Kazimierz convents. [ABSTRACT FROM AUTHOR]

After the Reformation, many monasteries in Scandinavia were provided new purposes or maintained parts of their former functions, serving as everything from hospitals to city halls. In Iceland, however, this did not happen; the monasteries were abandoned, and their functions in society, both ecclesiastical and secular, were, in time, forgotten. This was despite attempts to open schools in some of the former monasteries. While the reasons for the failure of these institutions to transition from being run by ecclesiastical to secular authorities in Iceland remain unknown, the common perception is that these sites remained centers of some influence, power and wealth. This paper will use the monastery site of Þingeyrar, Northern Iceland, as a case study, discussing ceramic data from ongoing excavations there as well as historical data on landholdings to examine the continuity of influence and wealth at monastery sites in Iceland following their dissolution. [ABSTRACT FROM AUTHOR]

The monastery of Santa Clara de la Columna in Belalcázar (Cordoba) is one of the most important examples of Mudejar Gothic in Andalusia. Its poor state of conservation obliged an important intervention of restoration and consolidation to be carried out. During these works, a series of panels of the Mudejar coffered ceilings with hidden paintings, were discovered, which have been subjected to an important material, architectural and graphic study. This article summarises the multidisciplinary research work that has allowed this Renaissance graffiti to be brought to light and documented, as well as its contextualisation within the artistic logic of the monastery. [ABSTRACT FROM AUTHOR]

Copyright of Al Malweah for Archaeological & Historical Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 article deals with descriptions of the Russian monastery of St. Panteleimon and the Serbian monastery of Hilandar on Mount Athos in the monumental work “Athonias” (1848-1865) by Athonite monk and historiographer Iakobos Neasketiotes. A comparison of the texts of the two most recent and complete manuscript copies of the work allows us not only to see the thematic expansion and the addition of the documents, but also to conceptually revise our insights into the history of Athonite monasteries. The six available Athos versions, including the Koutloumousiou codex gr. 516 and the non-catalogued codex Neasketiotes of 1842, both Greek autographs of Iakobos Neasketiotes, allow us to trace the expansion and deepening of Hilandarian themes in his fundamental historiographical work, “Athonias”.

Актуальность изучения возможностей и специфики применения интерактивного взаимодействия на экскурсиях религиоведческой тематики определяется активным поиском методических приемов проведения таких экскурсий современными педагогами и экскурсоводами при общей неразработанности форм и способов применения интерактивных педагогических технологий на экскурсиях, посвященных религиозной культуре. Объектом анализа являются специфика и возможности применения интерактивного взаимодействия на религиоведческой экскурсии. Материалом послужил педагогический опыт проведения интерактивных экскурсий в рамках проекта «Женский монастырь в Томске: погружение в реальность». Выявлены особенности интерактивного взаимодействия на экскурсии религиоведческой тематики, к числу которых принадлежат опора на актуальные знания и опыт аудитории и погружение в религиозную культуру через использование на экскурсии символов этой культуры. В результате показаны положительные результаты применения интерактивного взаимодействия: разрушение у аудитории стереотипов о религиозной культуре, рост интереса к традиции, а также к истории самого экскурсионного объекта. Материалы статьи могут быть использованы в учебном процессе высших учебных заведений и средних общеобразовательных школ.

The article deals with charitable activities of Kyiv eparchy monasteries and convents during the second half of the 19th century and the early 20th century. It shows that charitable activities of the Orthodox church reached its peak in the post-reform period. The charitable activities within the specified time frame lay in the provision of schools, hospitals, orphanages, almshouses, and hotels for the poor and pilgrims. Kyiv eparchy monasteries and convents a) distributed alms, organized free lunches, provided material and medical assistance, b) handled education issues by establishing parish schools, c) supported almshouses by aiding sick people, lonely elderly people, people with special needs, and the mentally ill. At the beginning of World War I, Kyiv eparchy monasteries and convents became actively involved in the provision of assistance to the population, as well as the establishment and maintenance of shelters for children (orphans) of fallen soldiers. Such children were provided with proper care and timely medical assistance. Charitable institutions at the premises of Kyiv eparchy monasteries and convents operated at the expense of funds received from their economic activities, as well as donations from private individuals. Kyiv eparchy monasteries and convents comprised the greatest number of hospitals and almshouses of all those operating in the territory of the then Kyiv Governorate.

This study focuses on the meaning and acquisition of the word thesaurus in monastic early medieval sources. The term essentially refers to objects characterized by strong symbolic, economic, cultural and sumptuary value. In the monastic Rules the word does not appear because the forms of accumulation and conservation of wealth were extraneous to the vow of poverty disciplined and emphasized by the drafters. With the growth of the monasteries, the promise of royal protection, the strengthening of ties with the power elites and the establishment of the institution of exemption, the treasures grow in importance, underlining the prestige acquired by the single monastery. The objects that compose it become a non-secondary element of what we can define the material memory of the monastic community, providing information on patrons, on the workshops active in the monastery, on the exchanges established with monastic foundations and with local communities, on donations from power groups active in the territory and finally on the subtraction and dispersion suffered.

Trabzon yüzyıllar boyunca başta Rumlar, Ermeniler ve Müslümanlar olmak üzere birçok etnik gruba ev sahipliği yapmıştır. IV. Haçlı Seferi nedeniyle parçalanan Bizans İmparatorluğu çeşitli bölgelerde küçük beylikler/imparatorluklar kurmuştur. Bunlardan biri de 1204 yılında kurulan Trabzon Rum İmparatorluğu’dur. Özellikle 1204 yılında Trabzon Rum İmparatorluğu’nun kurulmasından 1261 yılında yıkılmasına kadar bölgedeki inşa faaliyetleri fazlalaşmış, var olan yapıların da onarımları sağlanmıştır. Komnenos sülalesinin başta olduğu bu dönem yapılarında, özellikle de manastırlarda farklı dönemlerde eklemeler yapıldığı görülmektedir. Yapılarda farklı zaman dilimlerinde farklı ustaların çalışmaları hem Konstantinopolis hem de bölgedeki yerel geleneklerin bir arada olmasına olanak sağlamıştır. Bu etkilerin görüldüğü yapılardan biri de Kaymaklı Manastırı’dır. Kaymaklı Manastırı katholikonu duvar resimlerinde Ermeni gelenekleriyle Rum gelenekleri birarada kullanılmıştır. Ermenilerin bölgeye hangi tarihte, nasıl geldiklerine dair net bir bilgi bulunmamaktadır. 1400 yılında Timur’un Sebasteia’yı neredeyse tamamen yağmalamasıyla Ermenilerin Trabzon’a kaçtığı bilinmektedir. Bu tarihten sonra da Trabzon’da Ermeni nüfusunun ve yapılaşmasının arttığı görülmeye başlanmıştır. Çalışmanın konusu Trabzon’un 3 km güneybatısında, Çukurçayır Mahallesinde, Mithra (Boztepe) Dağı’nın doğu yamaçlarında yer alan Kaymaklı Manastırı Katholikonu duvar resimleridir. Tek nefli bazilikal planlı olan yapı 1923 yılında gerçekleşen Lozan Mübadelesi’ne kadar işlevini sürdürmüş, zorunlu göç sebebiyle bu dönemden sonra terk edilmiştir. Ermeni yapısı olan manastır hakkında yapılan çalışmalar oldukça sınırlıdır. Katholikonun duvar resimleriyle ilgili çalışmalar ise neredeyse yok denilecek kadar azdır. Duvar resimleriyle ilgili yapılan çalışmalarda sahne isim ve detayları verilmemiş, duvar resimlerinden genel olarak bahsedilmiştir. Bu çalışmada katholikonun duvar resimlerinin ilk defa aletli ölçülü çizimleri yapılmış, ikonografilerine değinilmiş ve hem bölge içinde hem de bölge dışındaki benzer örnekleriyle karşılaştırmalı olarak değerlendirilmiştir.

Kalach cult caves are dug out in a chalk butte in the town of Kalach, Voronezh Region. Their total length makes 892 m. The caves contain rooms of different use: temples, chapels, cells, corridors, and more. Central and northern sections of cave labyrinths are known to replicate the Via Dolorosa in Jerusalem representing Christ’s way of the Cross. The letters found in D.M. Strukov’s fund in the Russian State Historical Archive may enhance our insights into Kalach labyrinths dating. Concurrently, because of a contradictory character of the accounts under study, it is inconclusive exactly what the time of Kalach caves construction is.

Gelugpa is the most influential extant religious sect of Tibetan Buddhism, which is the spiritual prop for Tibetans, with thousands of monasteries and followers in Tibetan areas of China. Studies on the spatial diffusion processes of Gelugpa can not only reveal its historical geographical development but also lay the foundation for anticipating its future development trend. However, existing studies on Gelugpa lack geographical perspective, making it difficult to explore the spatial characteristics. Furthermore, the prevailing macro-perspective overlooks spatiotemporal heterogeneity in diffusion processes. Therefore, taking monastery as the carrier, this study establishes a multi-level diffusion model to reconstruct the diffusion networks of Gelugpa monasteries, as well as a framework to explore the detailed features in the spatial diffusion processes of Gelugpa in Tibetan areas of China based on a geodatabase of Gelugpa monastery. The results show that the multi-level diffusion model has a considerable applicability in the reconstruction of the diffusion networks of Gelugpa monasteries. Gelugpa monasteries in the Three Tibetan Inhabited Areas present disparate spatial diffusion processes with diverse diffusion bases, speeds, stages, as well as diffusion regions and centers. A powerful single-center diffusion-centered Gandan Monastery was rapidly formed in U-Tsang. Kham experienced a slower and more varied spatial diffusion process with multiple diffusion systems far apart from each other. The spatial diffusion process of Amdo was the most complex, with the highest diffusion intensity. Amdo possessed the most influential diffusion centers, with different diffusion shapes and diffusion ranges crossing and overlapping with each other. Multiple natural and human factors may contribute to the formation of Gelugpa monasteries. This study contributes to the understanding of the geography of Gelugpa and provides reference to studies on religion diffusion.

Copyright of Teka Committee of the Architecture, Town Planning & Landscape Studies / Teka Komisji Architektury, Urbanistyki i Studiów Krajobrazowych is the property of Lublin University of Technology 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.)