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Relevant bibliographies by topics / African traditional religion

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Academic literature on the topic 'African traditional religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "African traditional religion"

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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization. Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.

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Domingos, Luís Tomás. "RELIGIÃO TRADICIONAL AFRICANA/TRADITIONAL AFRICAN RELIGION." Brazilian Journal of Development 7, no. 1 (2021): 10690–98. http://dx.doi.org/10.34117/bjdv7n1-730.

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Boakye, Ebenezer. "Decoupling African Traditional Religion and Culture from the Family Life of Africans: Calculated Steps in Disguise." International Journal of Multidisciplinary: Applied Business and Education Research 2, no. 3 (March 15, 2021): 202–12. http://dx.doi.org/10.11594/ijmaber.02.03.04.

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Even though African Traditional Religion and Cultural family life seem to have been detached from the indigenous Africans, with many reasons accounting for such a detach, the attempts made by the new wave of Christianity is paramount, under the cloak of salvation and better life. The paper focuses on the steps taken by Pentecostal-Charismatics in Africa to decouple African Traditional Religion and Culture from the family life of Africans in a disguised manner. The paper begins with the retrospection of African Traditional Religion as the religion with belief of the forefathers concerning the existence of the Supreme Being, divinities, Spirit beings, Ancestors, and mysterious powers, good and evil and the afterlife. It then walks readers through the encounter between Christianity and ATR and come out that Christianity from its earliest history has maintained a negative attitude toward ATR. The paper again explores that the traditional understanding of the African family system is portrayed in the common believe system and the functions of the family com-ponents. Again, the paper further unravels decoupling measures such as reaching the masses for audience, demonization of African the world of the spirit, demonization of African elders, pastors as-suming the traditional position of elders of African families are the factors that are being taken to ensure the taking away of African traditional religious and family life from Africans. The paper again discusses the adverse effects of these decoupling factors on Africans. The paper concludes that Traditional African family patterns are slowly but progressively being altered as a result of the process of the decoupling strategies.

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Gobo, Prisca A. "Rethinking Religion and Sustainable Development in Africa." East African Journal of Traditions, Culture and Religion 2, no. 1 (October 1, 2020): 60–71. http://dx.doi.org/10.37284/eajtcr.2.1.219.

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This article suggests religion as a viable option for sustainable development in Africa. The focus will be on the three major religions in Africa, namely, African Traditional Religion (ATR), Islam and Christianity. The crux of this paper is on the areas of strength and similarities in the three religions which could foster development. Approaching this topic from within the African and African diasporic context, the nexus between the religions will be established. We will be historical in our interrogation of facts. By analysing the different historical sources and adherents of these religions, proper interpretation would be given to this topic using the interdisciplinary approach to historical writing. Conclusions would be drawn after careful examination of the facts which would clearly indicate that religion could aid sustainable development in more ways than one.

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ANAKWE OBORJI, Francis. "Revelation in African Traditional Religion." Studies in Interreligious Dialogue 12, no. 1 (January 1, 2002): 5–22. http://dx.doi.org/10.2143/sid.12.1.519012.

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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.

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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.

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SZYMCZYCHA, KAZIMIERZ. "Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 71–87. http://dx.doi.org/10.14746/amp.2010.17.05.

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The letter of pope Paul VI Africae terrarum is the first official Church document consecrated to Africa. It was issued on 29th of October 1967. It shows a positive perspective on African Traditional Religion. The second important group of texts regarding the attitude towards ATR are different texts said by John Paul II during his travels to Africa. Special attention should be paid also to the letter of card. F. Arinze consecrated to the pastoral care of the followers of African Traditional Religion.

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Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (March 28, 2021): 118–31. http://dx.doi.org/10.5752/p.1983-2478.2021v16n1p118-131.

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Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.

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Amoah, Jewel, and Tom Bennett. "The Freedoms of Religion and Culture under the South African Constitution: Do Traditional African Religions Enjoy Equal Treatment?" Journal of Law and Religion 24, no. 1 (2008): 1–20. http://dx.doi.org/10.1017/s0748081400001910.

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On Sunday, January 20, 2007, Tony Yengeni, former Chief Whip of South Africa's governing party, the African National Congress (ANC), celebrated his early release from a four-year prison sentence by slaughtering a bull at his father's house in the Cape Town township of Gugulethu. This time-honored African ritual was performed in order to appease the Yengeni family ancestors. Animal rights activists, however, decried the sacrifice as an act of unnecessary cruelty to the bull, and a public outcry ensued. Leading figures in government circles, including the Minister of Arts and Culture, Pallo Jordan, entered the fray, calling for a proper understanding of African cultural practices. Jody Kollapen, the Chair of the Human Rights Commission, said: “the slaughter of animals by cultures in South Africa was an issue that needed to be dealt with in context. Cultural liberty is an important right. …”That the sacrifice was defended on the ground of African culture was to be expected. More surprising was the way in which everyone involved in the affair ignored what could have been regarded as an event of religious significance. Admittedly, it is far from easy to separate the concepts of religion and culture, and, in certain societies, notably those of pre-colonial Africa, this distinction was unknown. Today in South Africa, however, it is clearly necessary to make such a distinction for human rights litigation, partly because the Constitution specifies religion and culture as two separate rights and partly because it seems that those working under the influence of modern human rights seem to take religion more seriously than culture.

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Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.

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Dissertations / Theses on the topic "African traditional religion"

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Olieba, Leonard Lumumba. "A basic introduction to African traditional religion." Berlin Viademica-Verl, 2010. http://d-nb.info/100193024X/04.

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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.

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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.

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Kenan, John Sarauta. "The worship of God in African traditional religion : a Nigerian perspective." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17492.

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Bibliography: pages 89-92.
To date numerous works in the African traditional religion have appeared In this devoted to the description of field many have been particular religion phenomena, while some have attempted to refute the beliefs and practices of the religion. But examining the effort of various investigators who have grappled with this task, one has the impression that they may have overlooked something. This something is bringing together the beliefs and practices of African traditional religion to form the worships in other world religions. It can be said the worship of God in Africa traditional religion is the very soul of African religion. This study attempts and examines what some scholars have written about African traditional religion, its beliefs and practices, and brought it together to form what may be called the worship of God in the religion. In constructing the purpose of this study, many writers have been used. Here the writer would like to mention some scholars by name, because much of their material have been constantly used. Such scholars as John S. Mbiti, Geoffrey Parrinder and Emmanuel, Bolaji Idowu. These writers recorded careful observation of African traditional religion, its beliefs and practices. This provides useful insights into the worship of God in the religion. In achieving the study, the problem of ancestor-worship has been discussed, although a final conclusion has not been reached, because it is an ongoing debate. The practices and believes have been discussed as the starting point of the worship in religion. The study observed particular practices which constitute the worship. These includes: sacrifice, offering, prayer and the religious leaders who performed the worship. To make what constitutes the worship complete, the spiritual aspect of it has also been discussed. At the end of the study, some suggestions and recommendations have been made so as to stimulate and motivate the African students undertaking the studies of African traditional religion. It is also a challenge to the students who are studying African theology.

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Turyatunga, Vanessa. "African Traditional Religions in Mainstream Religious Studies Discourse: The Case for Inclusion Through the Lens of Yoruba Divine Conceptualizations." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39917.

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The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.

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Sogiba, Zolile Sydney. "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14748.

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Bibliography: leaves 129-135.
The topic is "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion". It is known by everybody that Steve Bantu Biko was a politician. This has been revealed by his teachings, what his contemporaries have written and by his commitment to the course of the struggle. He displayed a commitment to the struggle for freedom of the oppressed blacks in South Africa. His ideology was 'Black Consciousness' which was a threat to the regime and an affirmation and a creation of true humanity for the oppressed. What became clear is the fact that there is a difference between a politician and a freedom fighter. To describe him as a freedom fighter is more appropriate than a politician. He was denied free political activity by the apartheid regime which clamped down on all opponents labelling them as 'un-Christian', 'heretic', 'rebels', 'agitators' and 'terrorists'. The 'Black Consciousness' ideology was viewed by the state as subversive. The question arises, how could a person who encouraged black community programmes and black unity be regarded as a terrorist? Fear from the whites of a black majority government is the cause for such an attitude. He was indeed a man of peace, an activist and not a terrorist. It has been noticeable that politics, history and religion are inseparable. This is a response to those who wonder what politics has to do with religion.

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Simiyu, Michael Wakhangu. "The concept of repentance in African traditional religion compared with Christianity /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2950229&prov=M&dok_var=1&dok_ext=htm.

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Rakotsoane, Francis Lobiane Clement. "The Southern Sotho's ultimate object of worship : sky-divinity or water-divinity?" Doctoral thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/10889.

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Bibliography: leaves 231-241.
This thesis is an attempt to find out how much justified the missionaries and some local authors are in identifying Molimo with their Christian God (Sky-Divinity). A critical analysis of various Basotho cultural elements and what the early Basotho told the missionaries reveal that Molimo as an ultimate object of worship in the traditional religion of the Southern Sotho, is Water-Divinity, namely, Water Snake and not a celestial being or Sky-Divinity.

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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.

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Munyai, Alidzulwi Simon. "The tenacity of African Traditional Religion in Venda Christianity : a missional investigation." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61193.

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The approach of the missionaries towards the Vhavenda was more scholarly than practical, and had little to do with everyday realities. It appears to have been focused on Western ethnocentricity rather than on the propagation of the Gospel. As a result, it could not fulfil the purpose for which it was intended. In Africa, as everywhere else in the world, the interpretation of the Gospel message takes place in a particular and unique context. This means that, in the practice of theology, one should take into account not only the spirit and the Gospel message, but also the culture of the people to whom the message is being communicated. This research deals in depth with the failure of the missionaries to recognise factors that either hampered or could have facilitated the acceptance of the Gospel message in Venda culture. Furthermore, it aims to probe into strongholds of ancestral veneration that have helped to sustain the beliefs of the Vhavenda. Ancestors, because of their authority and power, are said to intervene in the affairs of their descendants, and to provide meaning, values and protection.In short, they respond to the spiritual needs of their descendants. Ancestors appear to occupy the centre stage in lieu ofChrist. During this research, it became clear that a large number of Vhavenda profess to be Christians, and yet cling tenaciously to their traditional beliefs. This is evident in crisis situations that are occurring, in terms of both individuals and families. This implies that in the heart of an African Christian, there arises a juxtaposition, due to the fact that African traditional religion is inseparable from daily life for these people. Traditional beliefs, customs and practices of the Vhavenda are examined. Some of these features pertain to attributes of God and ancestral veneration, and the African concept of salvation. Evidence from a variety of scholars indicates that Africans never worship ancestors, in the strict sense of the word. The cultural practices that Africans perform aim at demonstrating their faith in God. They are symbolic in nature. It is interesting to note that both Western missionaries and the African people attribute the same nature to the Supreme Being, who in the case of the Vhavenda, is known as Nwali. It may be concluded, therefore, that there is a similar conception of the existence of a 'superpower' across the spectrum of both cultures,albeit approached from different angles. Nwali represents the final and highest power. Although the introduction of the Christian God received a negative response from the Vhavenda, as a result of conflicting names and the meanings attached to those names, there is at least a common understanding of such names today. The prevailing idea behind the formation of the African Independent Churches was not intended as a move to ostracise anyone. The white missionaries brought the Gospel to the indigenous people, but some of the mainstream churches could not satisfy the spiritual needs of the indigenous people. The African Independent Churches do not regard these mainstream churches as standard or ideal, and do not find their own norms in early Christianity. The African Independent Churches restore a sense of purpose; they often say things such as'feel at home, we are in our church, we govern ourselves'. The church should study traditional African beliefs. Traditional African culture is not all bad; neither is everything good. As in all cultures, there are positive factors that have held the culture together, and there are negative factors that degrade human dignity. It should be made clear that Christianity should be received in alignment with one's geographical context and environment, and in accordance with one's cultural situation. The African concept of salvation is another feature that has been investigated in this paper. Salvation is approached holistically, that is, the healths of the human body as well as the spirit are perceived to be inseperable. If the missionaries of the past had been patientand open-minded enough to study and analyse the sacrificial rites as conducted by the Vhavenda, thiswould have acted as a base or steppingstone towardshelping the Vhavenda to accept and embrace the final sacrificial offering of Jesus Christ. The researcher further explains that it is therefore not surprising that some Vhavenda regard Jesus as the prime ancestor, healer, liberator, mediator, elder brother and master of initiation. The researcher is compelled to conclude that lufu ndi muratho kana dambuwo (death is a bridge). To the Vhavenda, death is not a total annihilation, but is regarded as a bridge by means of which one crosses to the next world.
Thesis (PhD)--University of Pretoria, 2016.
Science of Religion and Missiology
PhD
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Mushishi, Clifford. "The role of African traditional religion in the promotion of human rights." Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/7945.

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Bibliography: leaves 104-110.
This study examines the role of African traditional religion in the promotion of human rights in Africa generally and among the Shona people of Zimbabwe in particular.

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Books on the topic "African traditional religion"

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Arinze, Raphael Nwachukwu. African traditional religion. Enugu, Nigeria: Rabboni Publishers International, 2001.

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African traditional religion. 3rd ed. New York: Chelsea House, 2009.

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African traditional religion. 2nd ed. Ibadan: University Press, 1985.

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Mettle-Nunoo, E. A. West African traditional religion. 4th ed. [Legon: E.A. Mettle-Nunoo], 1999.

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Quarcoopome, T. N. O. West African traditional religion. Ibadan: African Universities Press, 1987.

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Adasu, Moses Orshio. Understanding African traditional religion. Dorset, England: Dorset Pub. Co., 1985.

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Awolalu, J. Ọmọṣade. West African traditional religion. Ibadan: Macmillan Nigeria Publishers, 2005.

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Damuah, Osofo-Okomfo Kwabena. Introduction to traditional religion: Afrikania Reformed African traditional religion. 2nd ed. Accra: Afrikania Mission, 1988.

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Ugwu, Christopher Okeke Tagbo. African traditional religion: A prolegomenon. Lagos, Nigeira: Merit International Publications, 2004.

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Ugwu, Christopher Okeke Tagbo. African traditional religion: A prolegomenon. Lagos, Nigeira: Merit International Publications, 2004.

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Book chapters on the topic "African traditional religion"

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Oguntola-Laguda, Danoye. "African Traditional Religion." In Encyclopedia of Psychology and Religion, 26–31. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9120.

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Tinsley, Annie. "African Traditional Religion." In A Postcolonial African American Re-reading of Colossians, 61–66. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326157_6.

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Oguntola-Laguda, Danoye. "African Traditional Religion." In Encyclopedia of Psychology and Religion, 29–33. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9120.

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Idumwonyi, Itohan Mercy, and Osamamen Oba Eduviere. "Women and African Traditional Religion." In The Palgrave Handbook of African Women's Studies, 1–18. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-77030-7_23-1.

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Ludovic, S. J., Lado Tonlieu. "Religion and Peacebuilding in Sub-Saharan Africa." In The State of Peacebuilding in Africa, 47–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46636-7_4.

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Abstract This chapter critically examines the contribution of religion to peacebuilding in Sub-Saharan Africa. An overview of the complex and evolving religious landscape of Africa today, where Christianity and Islam coexist alongside African traditional religions, is followed by an exploration of the intersection of secular and faith-based processes of peacebuilding in what remains a profoundly religious continent. Thirdly, this chapter probes the different ways religion has been appropriated or justified in the service of terror, notably in the case of the Central African Republic. Lastly, the chapter considers how religion-based efforts to mitigate conflict in Africa can be made more effective, especially Muslim-based initiatives, given the disproportionate impact on Africa’s Muslims.

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Lougheed, Kirk. "The Axiology of Traditional African Religion." In Ubuntu and Western Monotheism, 134–54. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003141747-8.

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Murove, Munyaradzi Felix. "Ethical Politics in the Context of African Traditional Religion." In African Politics and Ethics, 31–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54185-9_3.

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Awuah-Nyamekye, Samuel. "African traditional religion and human security in Ghana." In Themes in Religion and Human Security in Africa, 56–66. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge studies in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781003017080-5.

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Akroma, Kwame, and Ampim Kusi Appiah. "Old Gods, new worlds: Some recent work in the philosophy of African traditional religion." In African Philosophy, 207–34. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3517-4_9.

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Wolf, Hans-Georg. "4. Religion and traditional beliefs in West African English." In Explorations in the Sociology of Language and Religion, 42–59. Amsterdam: John Benjamins Publishing Company, 2006. http://dx.doi.org/10.1075/dapsac.20.05wol.

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Conference papers on the topic "African traditional religion"

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Geçimli, Meryem, and Mehmet Nuhoğlu. "CULTURE – HOUSE RELATIONS IN THE CONTEXT OF CULTURAL SUSTAINABILITY: EVALUATION ON EXAMPLES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/29.

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There are close relationships between the cultural structures of societies and residential areas. The place where the society chooses to live and the ways it is organized is an expression of the cultural structure. Traditional houses are accepted as the most obvious indicator of this situation. One of the ways of preserving cultural sustainability today is to read the design principles of these houses correctly. Culture is about what kind of environment people live in and how they live. Human behaviors are based on cultural references. Religion, view of life and perceptions of the environment are both dialectically shaped culture and shaped by culture. Culture is about where and how human meets his needs throughout his life. It can be said that culture is one of the basic factors that direct human behavior and life. Therefore, the cultural embedding of sustainability thought is important in shaping the world in which future generations will live. Regarding various cultures in the literature; the structure of the society, their way of life and how they shape their places of residence, etc. there are many studies. The riches that each culture possesses are considered to be indisputable. These important studies are mostly based on an in-depth analysis of that culture, concentrating on a single specific culture. In this study, it is aimed to make a more holistic analysis by examining more than one culture. Thanks to this holistic perspective, it is thought that it will be possible to make inferences that can be considered as common to all societies. This study, which especially focuses on Asian and African societies, is the tendency of these societies to maintain their cultural structure compared to other societies. The reflections of cultural practices on residential spaces are examined through various examples. The dialectical structure of Berber houses, integration of Chinese houses with natural environmental references, Toroja houses associated with the genealogy in Indonesia, etc. examples will be examined in the context of cultural sustainability in this study. With this holistic approach, where the basic philosophy of cultural sustainability can be obtained, important references can be obtained in the design of today's residences. This paper was produced from an incomplete PhD dissertation named Evaluation of Cultural Sustainability in the Application of House Design at Yildiz Technical University, Social Sciences Institution, Art and Design Program

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Siviero, E., and V. Martini. "Bridges in the World Heritage List Between Culture and Technical Development." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0153.

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<p>The aim of this paper is to present some bridges inscribed in the UNESCO World Heritage List and their Outstanding Universal Values, which explain the importance of these works of art in terms of engineering, technology, culture and technical development. The Iron Bridge, the first metal bridge in the history of construction, is of considerable importance, not only in historic, technological and constructive terms: here, architecture and engineering are revealed to the full, making the bridge into a place. The Forth Bridge is a globally-important triumph of engineering, representing the pinnacle of 19th century bridge construction and is without doubt the world’s greatest trussed bridge. The Vizcaya Bridge, completed in 1893, was the first bridge in the world to carry people and traffic on a high suspended gondola and was used as a model for many similar bridges in Europe, Africa and America, only a few of which survive. The Mostar Bridge is an exceptional and universal symbol of coexistence of communities from diverse cultural, ethnic and religious backgrounds. The Oporto bridges, interpreted in Vitruvian terms, represent a heritage, a “set of spiritual, cultural, social or material values that belong, through inheritance or tradition, to a group of people…”, a complex grouping that marks and symbolises an era, the Eiffel's masterpiece. Because the bridge is not only a work of art, but also a thought.</p>

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