Academic literature on the topic 'Church buildings, turkey'
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Journal articles on the topic "Church buildings, turkey"
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I, Aram. "The Armenian Genocide: From Recognition to Reparations." International Criminal Law Review 14, no. 2 (March 13, 2014): 233–41. http://dx.doi.org/10.1163/15718123-01401001.
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For centuries prior to the Armenian Genocide the Armenian Church was the spiritual, cultural, and social center of Armenian life in the Ottoman Empire. The genocide attacked the Church in order to destroy the broader community. The Church suffered greatly in the Genocide. Still of major concern today, is the expropriation and neglect of the Church’s extensive property in modern-day Turkey. The churches, other buildings and the lands on which they sit have tremendous importance to Armenians around the world. They are necessary to the functioning and recovery of the Armenian Church that is central to Armenian life and identity. As part of a reparations process for Armenians, the return of Church properties is crucial and is justified.
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Próchniak, Daniel. "Kościół Surb Sargis w Tekor w Armenii. Między Persją a Bizancjum." Vox Patrum 65 (July 15, 2016): 547–64. http://dx.doi.org/10.31743/vp.3516.
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The Surb Sargis (St. Sergei’s) church in Tekor, in the Shirak region of the present-day Turkey, is nowadays in total ruin. Fortunately, before its destruction by the 1911 earthquake, it had been extensively studied (e.g. by T. Toramanian and J. Strzygowski) and the documentation preserved allows us to treat it as one of the most important early-Christian buildings in both Armenia and the whole Orbis Christianus (Fig. 1-3). It is highly probable that the church was built at the site of an earlier pagan temple, utilising the former building’s tall 9-step crepidoma. Between the beginning of the 4th and the ending of the 5th century a three-nave basilica without a dome was built on the earlier base, only to be thoroughly rebuilt in the years 478-504 (dating based on the inscription at the lintel of the western portal; Fig. 4). After the rebuilding, the church acquired its 9-square structure designed by 3 naves and 3 bays. The central bay was covered with a small cupola, or rather, a cupola-structure (Fig. 5 and 7). Taking into account the contemporary state of research one may suppose that this innovative construction is the earliest known link in the process of emerging of the cross-cupola plan of churches, dominating till today in the church architecture of Eastern Christianity. The reduction of the corners of the central bay – in order to adjust its square shape to the circular base of the dome – was achieved by the construction of four small squinches (Fig. 8). This solution was most probably taken over from the 2nd – 3rd-century architecture of Persia, with which the pre-Christian Armenia had long maintained strong and varied contacts. Apart from the Tekor basilica, squinches were also used in two other buildings on the Ararat Upland near Erevan: in the small grave chapel at the Voghjaberd cemetery (5th – 6th century; Fig. 9-12) and in the one-nave church Surb Poghos- Petros (St. Paul and Peter’s) in Zovuni (between the ending of the 5th and the turning of the 6th and 7th centuries). These examples allow one to treat Armenia as a bridge between the architecture of Persia and Byzantium, where similar constructions appeared and spread widely in later periods.
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Koçak, Ali, and Türkan Köksal. "An example for determining the cause of damage in historical buildings: Little hagia sophia (Church of St. Sergius and Bacchus) – Istanbul, Turkey." Engineering Failure Analysis 17, no. 4 (June 2010): 926–37. http://dx.doi.org/10.1016/j.engfailanal.2009.11.004.
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Kovács, Gergő Máté, and Péter Rabb. "The Preservation of Ottoman Monuments in Hungary: Historical Overview and Present Endeavours." International Journal of Islamic Architecture 9, no. 1 (March 1, 2020): 169–90. http://dx.doi.org/10.1386/ijia_00008_1.
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Abstract In the sixteenth and seventeenth centuries, the central territory of Hungary was occupied by the Ottoman Empire. This long occupation resulted in the creation of what are the northernmost examples of Ottoman architecture in a cultural environment framed by non-Muslim structures. Since 1699, when the Ottoman Empire lost its influence over its Hungarian territories, Islamic religious buildings became private property or came under the maintenance of the Church or monastic orders. In 2013, an extraordinary process began: with the official cooperation and the financial support of the Republics of Turkey and Hungary, experts from both countries initiated projects to preserve and restore the Ottoman monuments in Hungary. Although a similar approach had been adopted in many countries in the Balkan Peninsula ‐ for example in Macedonia, Albania, Serbia, and Kosovo, this was one of the first attempts at an institutionalised, global dialogue on the preservation and restoration works of Islamic sacral heritage within both Hungary and the European Union. This article presents the history of the preservation and restoration works of Ottoman heritage in Hungary. In addition, some of the unique structural features are outlined as these will be taken into consideration during present and future restoration efforts.
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Chiabrando, Filiberto, Francesco D'Andria, Giulia Sammartano, and Antonia Spanò. "UAV photogrammetry for archaeological site survey. 3D models at the Hierapolis in Phrygia (Turkey)." Virtual Archaeology Review 9, no. 18 (January 10, 2018): 28. http://dx.doi.org/10.4995/var.2018.5958.
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<p>Unmanned aerial vehicle (UAV) photogrammetry has shown a very rapid development in many fields, especially in archaeological excavation areas and architectural complexes, where it offers a detailed generation of three-dimensional (3D) data including the possibility of updating over time. It also proves to be a very flexible tool applicable to many types of complex areas with a variety of different features. The use of aerial acquisition provides highly effective results, adding to both rapid capture and lower costs. In fact, today in the field of archaeological research, great efforts are invested in the generation of very large-scale models and orthophotos, and the technology seems to promise further future developments, not only from the terrestrial (orthogonal) point of view, but also from the nadiral direction from a low altitude, as a preferential and often optimal point of view. Here an effective workflow for photogrammetric product generation is presented for selected case studies in some monumental areas of ancient Hierapolis in Phrygia (Turkey), in which the Italian Archaeological Mission of Hierapolis (MAIER) has been working since the 1960s. The recent experiences achieved by UAV photogrammetry are quite innovative. The variety and complexity of the buildings, as well as the height of their ruins, offer numerous challenges, which are interesting to deal with. The 3D aerial survey was performed for multiple purposes with the eBee system by Sensefly. Specific attention was paid to the digital surface model (DSM) and aerial orthoimages of three test areas: the Plutonium area; the Thermal Bath-Church; and the Necropolis. Starting from the same technical approach, a comparative assesment among the three sites was carried out, taking into account the specific goals, the type of the structure and the terrain conformation.</p>
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Korkmaz, Kasim, and Asuman Carhoglu. "Structural Vulnerability Assessment of Historical Buildings in Turkey." Civil Engineering Journal 3, no. 5 (May 30, 2017): 332–39. http://dx.doi.org/10.28991/cej-2017-00000094.
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Structural Vulnerability assessment of historical buildings is very important to carry them to the future. Turkey is a rich country in terms of historic masterships mostly from Ottoman Empire, such as mosques, bathhouses, churches and aqueducts. Especially mosques are the common historical structures in turkey. Therefore, in the present study, structural vulnerability assessment of historical mosques in Turkey was carried out. One of the existing ones is considered as a sample building and structural vulnerability assessment was carried out on this building. The sample building was selected as Konak Mosque located in Izmir, Turkey. The mosque was structurally investigated through advanced approaches. The mosque, constructed in 1755 by Ottoman at very central location close by the clock tower, is little one decorated with blue tiles. The mosque is also nearby a historical bazaar where the main historical business stream line is located. Konak Mosque is one of these new styles in that age. It can be named as a signature historical building representing Islamic minimalist oriented architecture with its unique octagonal plan. In the present study, the building was modelled by using the Finite Element Modelling (FEM) software, SAP2000. Time history analyses were carried out using 10 different ground motion data. Displacements, base shear and stress values were interpreted and the results were displayed graphically and discussed. For probabilistic seismic risk assessment, fragility analyses were also carried out and the fragility curve and surface were sketched for the mosque. Saddle point was determined on the fragility surface.
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Çelebioğlu, Banu, and Sevgül Limoncu. "Hagios Gregorios Theologos Church in Cappadocia." Advanced Materials Research 133-134 (October 2010): 169–74. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.169.
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Hagios Gregorios Theologos church is the one of the most important monument of Gelveri, a small town in the region of Cappadocia which is one of the first settlement areas in Anatolia, in central Turkey. The church is dedicated to Gregory the Theologian who is the Cappadocian father of the church in the fourth century. The building consists of three distinct phases of construction: the apse, the naos with a narthex west of it, and the parekklesion, north of the naos. Hagios Gregorios Theologos church was suffered important interventions after the date he’s erected in 385. The building was used till the migration in 1924 and then was converted to a mosque. Situated in a region known with his rock-cut architecture, the building differs with his construction of masonry and maintain tradition of built architecture. It distinguished by the qualified use of the harder volcanic stone. In this paper, the planning and the structure analysis of Hagios Gregorios Theologos church is aimed to be presented.
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Tanyeri-Erdemir, Tuğba, Robert M. Hayden, and Aykan Erdemir. "THE ICONOSTASIS IN THE REPUBLICAN MOSQUE: TRANSFORMED RELIGIOUS SITES AS ARTIFACTS OF INTERSECTING RELIGIOSCAPES." International Journal of Middle East Studies 46, no. 3 (July 18, 2014): 489–512. http://dx.doi.org/10.1017/s0020743814000567.
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AbstractIn this paper we focus on the Republican Mosque in Derinkuyu, Turkey, a Greek Orthodox church built in 1859 and transformed into a mosque in 1949 that still exhibits many obviously Christian structural features not found in most such converted churches. We utilize the concept ofreligioscape, defined as the distribution in spaces through time of the physical manifestations of specific religious traditions and of the populations that build them, to analyze the historical transformations of the building, and show that this incongruity marks a specific stage in the long-term competitive sharing of space by the two religiously defined communities concerned. This shared but contested space is larger than that of the building or even the town of Derinkuyu. We argue that syncretism without sharing correlates with a lack of need to show dominance symbolically, since the community that had lost the sacred building had been displaced as a group, and was no longer present to be impressed or intimidated.
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Koçak, A., and T. Köksal. "Investigation of Earthquake Behavior of the Church of St. Sergius and Bacchus in Istanbul/Turkey." Advanced Materials Research 133-134 (October 2010): 821–30. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.821.
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In this study The Church of St. Sergius and Bacchus was modeled by Finite Element Method and was put through various tests to determine its structural system, earthquake behavior and structural performance. The geometry of the structure, its material resistance and ground conditions isn’t enough to model a historical structure. Additionally, you need to calculate the dynamic charac-teristics of the structure with an experimental approach to come up with a more realistic and reliable model of the structure. Therefore, a measured drawing of the structure was acquired after detailed studies, material test-ing were made both at summer and winter to examine the seasonal changes and soil conditions were determined by bore holes and exploratory wells dug around the structure. On the other hand, vibra-tion tests were made at The Church of St. Sergius and Bacchus to analyze the structural characteris-tics and earthquake behavior of the building. Structural modeling of the building, modeled by the Finite Element Method, was outlined by determining its free vibration analysis in compliance with experimental periods. Vertical and earthquake loads of the structure were determined by this model. Keywords: Finite element method, earthquake behavior, church
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Karydis, Nikolaos. "Discovering the Byzantine Art of Building: Lectures at the RIBA, the Royal Academy and the London Architectural Society, 1843–58." Architectural History 63 (2020): 171–90. http://dx.doi.org/10.1017/arh.2020.9.
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ABSTRACTAlthough British architects played a major role in the rediscovery of the Byzantine monuments of Greece in the late nineteenth and early twentieth centuries, earlier interest in the subject has remained obscure. Four lectures, read at the Royal Institute of British Architects, the Royal Academy and the London Architectural Society from 1843 to 1857, reflect a lively interest in Byzantine church architecture in the mid-nineteenth century. Delivered by Charles Robert Cockerell (1843), Edwin Nash (1847), Thomas Leverton Donaldson (1853) and John Louis Petit (1858), these lectures constitute some of the earliest attempts in England to explore both well-known monuments such as Hagia Sophia and lesser-known churches in Greece, Turkey and elsewhere. The manuscript records of these lectures show that influential British architects were not only familiar with Byzantine monuments, but were also able to look at them from the viewpoint of the designer and the builder. Emphasising the potential of Byzantine architecture to inform new design, they paved the way for the Byzantine revival, half a century later, and for the systematic investigation of Byzantine architecture from the late nineteenth century onwards.
Dissertations / Theses on the topic "Church buildings, turkey"
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
Books on the topic "Church buildings, turkey"
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Paul, the Silentiary, 6th cent., Paul, the Silentiary, 6th cent., Kortüm C. W, and Prussia (Kingdom). Ministerium für Handel, Gewerbe und Öffentliche Arbeiten., eds. Alt-christliche Baudenkmale von Constantinopel vom V. bis XII. Jahrhundert: Auf Befehl seiner Majestät des Königs. Leipzig: K.W. Hiersemann, 2001.
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Harrison, R. M. Excavations at Saraçhane in Istanbul. Princeton, N.J: Princeton University Press, 1985.
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Hagia Sophia: Architecture, structure, and liturgy of Justinian's great church. 2nd ed. New York, N.Y: Thames and Hudson, 2001.
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Mainstone, Rowland. Hagia Sophia: Architecture, structure and liturgy of Justinian's great church. London: Thames and Hudson, 1988.
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Möllers, Sabine. Die Hagia Sophia in Iznik/Nikaia. Alfter: Verlag und Datenbank für Geisteswissenschaften, 1994.
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Yenipınar, Halis. Paintings of the Dark Church. Istanbul: A Turizm Yayınları, 1998.
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Harrison, R. M. A temple for Byzantium: The discovery and excavation of Anicia Juliana's palace-church in Istanbul. Austin: University of Texas Press, 1989.
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Ousterhout, Robert G. Kariye Camii yeniden. Edited by İstanbul Araştırmaları Enstitüsü and Pera Müzesi. İstanbul: İstanbul Araştırmaları Enstitüsü, 2011.
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Martin, Harrison. A temple for Byzantium: The discovery and excavation of Anicia Juliana's palace-church in Istanbul. London: Harvey Miller, 1989.
Find full textBook chapters on the topic "Church buildings, turkey"
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"Chapter XVI. Church-Building." In Among the Turks, 244–60. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463219062-017.
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Mehta, Samira K. "Family Planning Is a Christian Duty." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.
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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, non-evangelical denominations such as the United Methodist Church, the United Church of Christ, the Presbyterian Church (USA), the American Baptist Church, and the Episcopal Church. They eschewed fundamentalism and valued ecumenical cooperation, particularly among liberal white Protestants, building alliances through groups such as the National Council of Churches (NCC). While the number of mainline Protestants has declined since the middle of the twentieth century, in the 1960s mainline Protestants constituted a prominent voice in public conversations. Their influence was so great that much of what historians tend to see as secular was actually deeply inflected with liberal Protestant values.
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Brenneman, Robert, and Brian J. Miller. "Space Bending When Matter Matters." In Building Faith, 103–29. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190883447.003.0006.
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Religious congregations regularly take buildings not originally intended for religious use and convert them to spaces for worship and fellowship. This chapter includes five case studies: a Guatemalan evangelical megachurch that worships in a parking garage; a suburban Anglican congregation that transformed a former manufacturing plant; a group in Vermont that turned a former US Army horse barn into a mosque; a suburban non-denominational church that meets each week in a high school auditorium; and an Orthodox Christian congregation that altered a Missouri Synod Lutheran building for their use. The authors argue that a number of religious groups can make spaces work for them, particularly if they have constrained resources and are willing to be creative in changing the interior of structures.
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Coffman, Elesha J. "Building the World New." In Margaret Mead, 103–23. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198834939.003.0006.
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When the United States dropped nuclear bombs on Hiroshima and Nagasaki, a world ended for Margaret Mead. Suddenly, the world’s problems seemed more massive and immediate than ever before in human history. Mead turned her prodigious energies to these problems by working with dozens of organizations, many of them international and interfaith. As Mead’s circle of friends, colleagues, collaborators, and students expanded, in keeping with the expansive vision of liberal Protestantism at the midpoint of the twentieth century, her family ties frayed. Only her relationship with her daughter survived to 1950. Her relationship with Christianity hit a rough patch, too. Publicly, she spoke harshly of American churches. When asked to articulate what she believed, she did not mention God. Privately, though, a stream of spirituality still flowed, feeding her moral sensibility and forming a legacy to pass on to Catherine.
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Womack, Deanna Ferree. "Syrian Women With A Mission: Preaching The Bible And Building The Protestant Church." In Protestants, Gender and the Arab Renaissance in Late Ottoman Syria, 274–327. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474436717.003.0006.
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As counterparts to the women writers of the Nahda, Syrian Biblewomen (women evangelists) pursued equally subversive activities as they preached spiritual revival in Muslim, Jewish, and Christian homes and in rural areas far beyond the elite Protestant circles of Beirut. This final chapter pieces together the elusive history of these women preachers who were members of the American mission’s Evangelical Churches but turned to the female-led British Syrian Mission to support their preaching vocations. This research considers how the Victorian era’s conception of “woman’s work for woman” manifested itself in Syria. The chapter introduces another layer of complexity in the Syrian missionary encounter, which brought together American Protestants, Syrians of all religious backgrounds, and members of other Western missionary societies.
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Goff, James, and Walter Dudley. "1755, Lisbon." In Tsunami, 151–60. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197546123.003.0013.
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Most Europeans do not worry about tsunami waves as much as those who live around the rim of the Pacific Ocean, but they should. On All Saint’s Day, 1755, a huge earthquake struck Lisbon, Portugal, causing most stone buildings to collapse, including churches, monasteries, nunneries, and chapels, trapping the faithful inside the ruins, which votive candles quickly turned into burning pyres. Voltaire would write, “The sole consolation is that the Jesuit Inquisitors of Lisbon will have disappeared.” To add to the irony, among the few buildings safely left standing following the disaster were the lightly constructed wooden bordellos of the city. Most of Lisbon’s prostitutes but few of her nuns survived. Tsunami waves would not only kill thousands around Lisbon’s harbor but also travel south to Spain and North Africa, north to Ireland and Wales, and across the Atlantic Ocean to the Caribbean, flooding the streets of Barbados.
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Pavićević, Aleksandra. "Travelling through the Battle Fields. The Cult of the Bogorodica in Serbian Tradition and Contemporary Times." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.234-249.
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The chapter deals with the role of the Virgin Mary in the nation- state building process in Serbia. The beginning of the process of religious revival in Serbia coincided with the beginning of the social, economic and political crisis in the former Socialistic Federative Republic of Yugoslavia, which took place at the beginning of the 1990s. There was an urgent need to find new collective identity, since the earlier had been reduced to rubble. At the individual level, this process primarily implied increased participation in rites within the life cycle of an individual (baptism, wedding, and funeral), followed by popularisation of the practice of celebrating family's patron saint days and, only in the end and on the smallest scale, by an increase in the number of believers taking an active part in regular church services. On the collective level, the traditional closeness of the Serbian Orthodox Church and Serb people and the state was the basic paradigm of such restructuring. The attempt to establish continuity with the tradition of the medieval Serb state, which implied active participation of the Church in both social and political matters, as well as the grafting of this relationship in the secular state and civil society in Serbia at the end of the second millennium, turned out to be a multi-tiered issue (Jevtić 1997). At mass celebrations, as well as at revolutionary street protest rallies (which were plentiful in the capital during the last dozen years or so) and at celebrations of the town's patron saint days and various festivities, the image of the ‘Bogorodica’ [Gr. ‘Theotokos’, i.e. The Mother of God]; appears. Leading the processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. The main thesis of the chapter is to explain the historical roots of her cult and her embeddedness in the national history and identity in Serbia. The cult of the ‘Bogorodica’ has always had greater importance on the macro than on the micro level. This is corroborated by the fact that a relatively small number of families celebrated some of the ‘Bogorodica’ holidays as their Patron St Day, while a large number of monasteries and churches, as well as village Patron St Days were dedicated to one of them (Grujić 1985: 436). On the other hand, some authors believe that, with the acceptance of Christianity, it was the cult of the ‘Bogorodica’ which was the most developed among the Serb population, because her main and most widely recognisable epithet Baba, connected to giving birth, was directly associated with the powerful female pagan divinities such as the Great Mother, Grandmother etc. (Petrović 2001: 55; Čajkanović 1994a: 339). In the folk perception, the ‘Presveta Bogorodica’ [The Most Holy Mother of God] is unambiguously connected to the phenomenon and process of birth-giving and, that is why, barren women most frequently addressed the ‘Bogorodica’ for assistance. The observance of the image of the ‘Bogorodica’ was specifically connected with the so-called miracle icons, that is, her paintings linked to some miraculous event, either locally or generally. This was most frequently related to the icons which were famous for discharging myrrh, as well as icons which would ‘cry’ in certain situations, as well as those that changed the place of residence in a miraculous manner. The use of icons in wars, either those of conquest or defensive, appears to be a widely spread practice in the Orthodox world. It was noted that Serb noblemen carried standards with images of various saints to wars, and that the cities were frequently placed under the protection of certain icons. The author shows how, travelling through towns and battlefields, throughout the decades and centuries, the ‘Bogorodica’ appeared through its holy image at the end of the second millennium as the protectress, advocate, Pointer of the Way and foster mother of those who were, possibly more than ever, in need of miracles and waymarks.
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Abulafia, David. "Interlopers in the Mediterranean, 1571–1650." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0037.
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The period between the battle of Lepanto and the middle of the seventeenth century has a certain unity. Barbary pirates did not go away – indeed, they became more piratical, in the sense that the Ottomans allowed them a freer hand, for the Sublime Porte no longer expected to extend its direct authority deep into the western Mediterranean. The western Mediterranean was also exposed to vicious raids by Christian corsairs – to the Knights of Malta could now be added the Knights of Santo Stefano, Tuscan pirates and holy warriors whose order was founded in 1562 by the Medici duke of Tuscany. Like the Venetians, they brought some of the Ottoman banners back in victory from Lepanto; they still hang incongruously in their church in Pisa, daily proclaiming the faith of Islam amid the incense of Catholic ritual. It would be otiose to repeat the endless saga of attacks and reprisals as Christian Knights of Malta or Santo Stefano scored points against Barbary corsairs; the most unfortunate victims were always those who were carried away into slavery from the decks of captured merchant ships, or from the shores of Italy, Spain and Africa (the French were relatively immune to Muslim raiders as a result of their ties to the Ottoman court). Galleys out of Sicily continued to patrol the seas in the hope of defending the Spanish king’s Italian possessions from sea-raiders, but large-scale galley warfare had come to an end, not just because new ship-types were seen as more efficient but because the cost of building and maintaining galleys was prohibitive. Even so, the Ottomans reconstructed their war fleet in the immediate aftermath of Lepanto. There were alarums in the West: it was confidently assumed that the Ottomans would launch a second great assault on a Christian target. Yet the Sublime Porte had lost its taste for naval warfare, and was content to leave the Spaniards alone, while pursuing its traditional rivalry with the Shi’ite emperors of Persia. This was extremely convenient, since Spanish preoccupations also now turned away from the Mediterranean; Philip II’s great ambition was to defeat the new type of Infidel who was crawling all over northern Europe: the Protestants.
Conference papers on the topic "Church buildings, turkey"
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Comert, Resul. "DOCUMENTATION�OF�HISTORICAL�BUILDINGS�WITH�TERRESTRIAL�LASER�SCANNING�METHOD:�THE�CASE�STUDY�OF�ARMENIAN�CHURCH�IN�SIVRIHISAR,�IN�ESKISEHIR-TURKEY." In SGEM2012 12th International Multidisciplinary Scientific GeoConference and EXPO. Stef92 Technology, 2012. http://dx.doi.org/10.5593/sgem2012/s08.v2004.
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