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Journal articles on the topic 'Hagira'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

LEFEVRE-NOVARO, Daniela. "Les pratiques cultuelles à Haghia Triada et en Messara occidentale (Crète) de la période néopalatiale aux phases de formation de la polis de Phaistos : restructurations ou évolutions ?" Archimède. Archéologie et histoire ancienne 10 (November 2023): 170–85. http://dx.doi.org/10.47245/archimede.0010.var.02.

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Résumé Les sites archéologiques de la Messara occidentale (Crète), et notamment celui d’Haghia Triada, constituent des exemples significatifs des changements des pratiques cultuelles de la période néopalatiale aux phases de formation des cités-États grecques. Cet article vise à préciser la nature de ces transformations notamment après l’arrivée des Mycéniens en Crète, lorsqu’un temple indépendant doté d’une banquette est construit à Haghia Triada, et après la fin de la civilisation palatiale, tout au long de la période de gestation de la polis de Phaistos. Abstract Title: Changes in Cult Pract

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Mujahidin, Saekul. "The Politics of the Transition of the Hagia Sophia to a Mosque by President Recep Tayyip Erdogan." POLITEA 5, no. 2 (2022): 182. http://dx.doi.org/10.21043/politea.v5i2.15321.

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<p>Hagia Sophia is one of the UNESCO world heritage sites built by Emperor Justinian I which is a Basilica building in Istanbul Turkiye and is a conflict between two religions, namely Christianity and Islam. In 2020 a decision that shocked the world came from President Recep Tayyip Erdogan who turned the Hagia Sophia into a mosque that was previously a museum during the time of Mustafa Kemal Ataturk. This paper uses library research, which identifies data including books, journals, articles, and more. The results of the study explain that the status of Hagia Sophia in Istanbul belongs to

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Lomonosova, Marina V. "The Bracing Vaults of Millenium: History of the Hagia Sophia of Constantinople Through the Prism of Pitirim Sorokin’s Integral Methodology." Economic Strategies 144 (December 18, 2020): 100–105. http://dx.doi.org/10.33917/es-8.174.2020.100-105.

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Historic decision to return to Hagia Sophia the status of a mosque once again proved that its history cycle has reached a new stage: from Byzantine temple — to the Ottoman mosque — through the UNESCO World Heritage Site — to the great Hagia Sophia mosque. In case of studying the historical dynamics of status, cultural significance and social functions of Hagia Sophia, the integral macrosociological theory of P.A. Sorokin is the most relevant and has got sufficient heuristic potential. The history of Hagia Sophia has been influenced and is still being affected by rhythmic sequence of three supe

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Shavrina, M. S. "Hagia Sophia as Mosque: Opinions and Perspectives." Islam in the modern world 16, no. 3 (2020): 177–88. http://dx.doi.org/10.22311/2074-1529-2020-16-3-177-188.

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The article analyzes the discourse on changing the status of Hagia Sophia Museum (The Church of Hagia Sophia) in Istanbul. The research is based on a wide range of sources, including offi cial documents of international, public and religious organizations. The article presents the main participants’ positions in the discussion, refl ecting diff erent approaches to evaluating the transformation of Hagia Sophia Museum into a mosque. The author concludes that the important step towards a constructive dialogue is to seek opportunities for involving representatives of the world and international re

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Limberger, Anastasia. "St. Nicholai Velimirovich’s Words on the Allman translated into German." Nicholai Studies: International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich II, no. 4 (2022): 421–22. http://dx.doi.org/10.46825/nicholaistudies/ns.2022.2.4.421-422.

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Hl. Nikolaj Velimirović, Worte über den Allmenschen, Edition Hagia Sophia, Wachtendonk 2022, 266 pages, 19,50 €, ISBN 978–3–96321–111–9, https://www.edition-hagia-sophia.de/p/heiliger-bischof-nikolaj-velimirovic-worte-ueber-den-allmenschen

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CAN, Seniha. "AN INVESTIGATION ON NIGHT OF QADIR CEREMONİES ORGANIZED AT THE AYASOFIA MOSQUE IN THE OTTOMAN STATE." IEDSR Association 7, no. 17 (2022): 243–50. http://dx.doi.org/10.46872/pj.473.

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Ceremonies and rituals formed by blending religious-based principles with culture in the social structure were found important in ottoman society. The nights, which are valuable both in the eyes of the administrators and on the basis,of the public have been tried to be evaluated with the enveloping effect of the belief in the creator and the social unity. The historical function of the place has shown itself effectively with the Laylat al-Qadr Night ceremonies held in the Hagia Sophia Mosque. In this study, it was aimed to reach the information about the Night of Qadr ceremonies held in Hagia

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Qodarsasi, Umi, and Melina Nurul Khofifah. "Hagia Sophia dan Kebangkitan Politik Islam di Turki?" POLITEA 3, no. 2 (2020): 153. http://dx.doi.org/10.21043/politea.v3i2.8810.

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<p><strong>Hagia Sophia and the rise of Islamic politics in Turkey. </strong>Erdogan’s decision to take over Hagia Sophia as a mosque has received any responses from various parties both those who supported and critized it, from the government officials to the general public. Some of Muslim-majority countries generally support the Turkish government policy. However, domestically, the debate over this decision devide Turkish people into religious and secular parties. This paper aims to identifies why the shifted of Hagia Sophia as a mosque has become a monumental event and how

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Kıran, Yavuz Selim. "Hagia Sophia: Symbol of Peace and Diversity." Transformation of Turkey’s Defense Industry: Causes, Context and Consequences 22, Summer 2020 (2020): 67–73. http://dx.doi.org/10.25253/99.2020223.05.

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On July 10, 2020, the Council of State revoked a 1934 Cabinet decree that had turned Hagia Sophia into a museum, thereby paving the way to restoring its former function. The decision was welcomed by the overwhelming majority of Turkish people, government or opposition supporters alike. Some criticized the decision by creating a false impression that Turkey is turning its back on religious tolerance and diversity. The functional change of Hagia Sophia will have no effect on Turkey’s centuries-old tradition of promoting tolerance, harmony, and diversity. Hagia Sophia will continue to embrace and

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Amin, Md Nurul. "The Evolution of ‘Hagia Sophia’: A Historical Analysis." History and Heritage 1 (December 31, 2024): 21–34. https://doi.org/10.70775/hnh/v010002.

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Hagia Sophia, an iconic architectural wonder, has stood as a testament to the passage of time and the amalgamation of diverse cultural influences. The journey of Hagia Sophia begins in 537 AD when it was constructed in Constantinople (modern-day Istanbul) during the reign of Emperor Justinian I. As the grandest cathedral of the Byzantine Empire, it showcased remarkable architectural innovations. In 1453, the city fell to the Ottomans, marking a turning point for Hagia Sophia. Under the rule of Sultan Mehmed II, the cathedral was converted into a mosque, and several modifications were made. Dur

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Diker, Hasan Fırat, and Mine Esmer. "Preliminary Evaluation of the Terrestrial Laser Scanning Survey of the Subterranean Structures at Hagia Sophia." Preservation, Digital Technology & Culture 50, no. 2 (2021): 65–84. http://dx.doi.org/10.1515/pdtc-2021-0014.

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Abstract This article presents the preliminary evaluation of the first terrestrial laser scan survey on the subterranean structures of Hagia Sophia, which was built in the Late Antique Era in Istanbul. The project which was carried out in 2020, aimed to study the underground network of Hagia Sophia which consists of ventilation channels, wells, and other spatial units of various sizes, serving various functions (e.g. a passage, hypogeum, and cellar). This project allowed for a visualization of units that have a total length of approximately 936 m. According to our observations, this infrastruc

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Coruhlu, Yakup Emre, Bayram Uzun, and Okan Yildiz. "Conflict over the Use of Hagia Sophia: The Legal Case." Land 9, no. 10 (2020): 350. http://dx.doi.org/10.3390/land9100350.

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The historical progress of Hagia Sophia encompasses four different periods. Dating back to 360 AD, this unique structure was the largest church built in Istanbul during the Roman Period. In the second period, Fatih Sultan Mehmet conquered Istanbul in 1453 and personally dedicated Hagia Sophia to his foundation as a mosque. In the third period, upon the founding of the modern Republic of Turkey, Hagia Sophia was transformed into the Museum in 1934. Finally, in 2020, the structure was converted once again to a mosque by a court decision. Ongoing discussions today have suggested that the structur

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C., Ceyhun Arslan. "Spolia and textual reincarnations: a reassessment of the Hagia Sophia's history." Convivium: Exchanges and Interactions in the Arts of Medieval Europe, Byzantium, and the Mediterranean 8, Supplementum 2 (2021): 60–75. https://doi.org/10.5281/zenodo.5707352.

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A study of literary representations of buildings leads to intersections of comparative literature and art history. This article uses two concepts from spolia studies, "reincarnation" and "afterlife" to argue that the forms that a building adopts in literature can be considered textual reincarnations. It analyzes, as a case study, descriptions of the Hagia Sophia in Constantinople/Istanbul in literary works from authors such as Paul the Silentiary (d. 575-580), Taşlıcalı Yahya Bey (d. 1582), and Edmondo de Amicis (1846-1908). The history seen through the Hagia Sophia's t

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Mikhailov, Stanislav. "Hagia Sophia the Mosque." Oriental Courier, no. 3-4 (2020): 127. http://dx.doi.org/10.18254/s268684310012439-0.

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Harris, James C. "Hagia Sophia (Divine Wisdom)." Archives of General Psychiatry 66, no. 4 (2009): 353. http://dx.doi.org/10.1001/archgenpsychiatry.2009.26.

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Walker, David. "The illusory plastic space of Hagia Sophia." Architectural Research Quarterly 25, no. 2 (2021): 145–76. http://dx.doi.org/10.1017/s1359135521000269.

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The purpose of this article is to celebrate the exquisite moments when enclosed space at Hagia Sophia attains an illusory plastic state. The subject is the secularised amalgamation of the Byzantine cathedral of Hagia Sophia and the Turkish mosque of Ayasofya, prior to the restoration of the mosque in 2020. The article is intended as a visual study of intrinsic visual qualities, without the use of seductive imagery.

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Çaluda, Huseyin. "HAGIA SOPHIA: RELIGIOUS SYMBOLS AND IMAGES AND THEIR INFLUENCE ON INCREASING TOLERANCE AND INTER-HARMONY AMONG VISITORS." Istanbul Journal of Social Sciences and Humanities 1, no. 1 (2024): 14–26. http://dx.doi.org/10.62185/issn.3023-5448.1.1.2.

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The research investigated the influence of religious symbols, image emotions, and beliefs in increasing tolerance and inter-faith harmony among visitors at Hagia Sophia. Earlier research has shown Hagia Sophia as a heritage site promoting tolerance, peace, and harmony, yet a gap was found in terms of the impact of religious signs and images on visitors’ perception of tolerance and interfaith harmony. Therefore, in this research, interfaith harmony was used as an analytical tool to measure religious symbols, images, emotions, and beliefs and their influence on visitors. A sample of 100 local pa

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Azak, Umut. "‘The Hagia Sophia Cause’ and the Emergence of Ottomanism in the 1950s." Turkish Historical Review 13, no. 1-2 (2022): 100–121. http://dx.doi.org/10.1163/18775462-bja10037.

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Abstract Focusing on the symbolism of the Hagia Sophia for the conservative nationalist movement, this article examines the emergence of Ottomanism as an attempted challenge to the Kemalist reading of Ottoman history. The Hagia Sophia, the former imperial church that was converted into a mosque by Sultan Mehmed ii and served as the imperial mosque of the Ottomans, lost its religious function and was opened as a museum in 1934 by governmental decision. This ‘secularization’ of the building could be openly criticized especially after the transition to multiparty democracy in the late 1940s. Dema

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Sujati, Budi, and Wahyu Iryana. "THE CHANGE IN THE HAGIA SOPHIA MUSEUM BY ERDOGAN: HISTORICAL PERSPECTIVE AND ITS IMPLICATIONS FOR INDONESIAN." Kodifikasia 14, no. 2 (2020): 325–38. http://dx.doi.org/10.21154/kodifikasia.v14i2.2223.

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Peristiwa Penaklukan Konstantinopel pada 1453 menjadi sorotan dunia sekarang ini salah satu pemicunya adalah presiden Turki Recep Tayyip Erdogan mengubah kebijakan status museum Hagia Sophia menjadi Masjid. Hal tersebut mendapatkan respon yang luar biasa dari masyarakat dunia terutama dari Barat dan Islam. Pro dan kontra muncul karena mereka menilai status Hagia Sophia merupakan warisan dunia yang tidak boleh berganti statusnya dan harus menjadi benda cagar budaya. Dari kubu yang mendukung memiliki argumentasi bahwa merupakan hak dan kebebasan suatu negara untuk merubah identitasnya dengan duk

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HANNAH, ROBERT. "THE MERIDIANA OF ULUGH BEG IN HAGIA SOPHIA, CONSTANTINOPLE." Nuncius 22, no. 1 (2007): 7–14. http://dx.doi.org/10.1163/182539107x00013.

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Abstracttitle ABSTRACT /title There is a tradition that in 1437 the Mongol astronomer, Ulugh Beg, laid out a MERIDIANA in the church of Hagia Sophia in Constantinople. This MERIDIANA would predate the famous, large-scale interior meridiane constructed from 1475 onwards primarily in Italy. It is the purpose of this paper to demonstrate that this claim for a MERIDIANA in Hagia Sophia cannot be sustained, but was generated by the astronomer Leonardo Ximenes in the eighteenth century on the basis of a misunderstanding of a statement by the seventeenth-century astronomer, John Greaves.

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Hagita, Katsumi. "Correction: Particle-mesh two-dimensional pattern reverse Monte Carlo analysis on filled-gels during uniaxial expansion." Soft Matter 15, no. 43 (2019): 8933. http://dx.doi.org/10.1039/c9sm90194a.

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Bekar, İrem, and Izzettin Kutlu. "Critical analysis and digital documentation of the transformations of heritage buildings." VITRUVIO - International Journal of Architectural Technology and Sustainability 9, no. 1 (2024): 110–23. http://dx.doi.org/10.4995/vitruvio-ijats.2024.21186.

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Trabzon Hagia Sophia Mosque symbolizes significant cultural heritage with its historical diversity and distinctive architectural features. Today, this building is remarkable for its cultural transformation and historical layers. The study aims to address the transformation processes of the Hagia Sophia Mosque in the light of international conservation criteria, to understand the history of the building and to reveal the digital perspectives of this historical place. The study comprises a four-stage process: (1) investigating the building’s history through a literature review, (2) obtaining vis

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Sujati, Budi, and Wahyu Iryana. "Transformasi Museum Hagia Sophia oleh Erdogan Persfektif Sejarah dan Implikasinya bagi Indonesia." Tazkir: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman 6, no. 2 (2020): 277–90. http://dx.doi.org/10.24952/tazkir.v6i2.2690.

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The conquest of Constantinople in 1453 became the highlight of the world today one of the triggering of Turkish President Recep Tayyip Erdogan changed the status policy of the museum's Hagia Sophia to the mosque. It gets a tremendous response from the world community especially from the West and Islam. Pros and cons arise because they assess the status of Hagia Sophia is a world heritage that can not change its status and must be a cultural property. From the stronghold in favor of arguing that it is the right and freedom of a country to change its identity with the support of its people. Whil

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Anadza, Hirshi, Rommel Utungga Pasopati, and Syarifuddin. "EXPLORING INDONESIAN RELIGIOUS TOLERANCE AND ORIENTATIONAL PLURALISM THROUGH BARASUARA’S "HAGIA"." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 20, no. 2 (2023): 230–60. http://dx.doi.org/10.22515/ajpif.v20i2.7676.

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This study aims to provide a comprehensive understanding of how Barasuara's Hagia manifests religious tolerance and orientational pluralism in Indonesia. It is important to highlight that the responsibility for religious tolerance and pluralism extends beyond leadership to every stratum of society. By leveraging music as a vehicle to promote pluralism and instill values within individuals at their core, this approach may prove to be more effective than other governmental-implemented formalized methods. Religion can impact the behavior of young people, who are more ardent than older people, who

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PENTCHEVA, BISSERA V. "Hagia Sophia and Multisensory Aesthetics." Gesta 50, no. 2 (2011): 93–111. http://dx.doi.org/10.2307/41550552.

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Hughes, Virginia. "Hagia Sophia: Shaken, not stirred." Nature 443, no. 7110 (2006): 390–91. http://dx.doi.org/10.1038/443390a.

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Garnczarska, Magdalena. "OPIS ŚWIĄTYNI MĄDROŚCI BOŻEJ W KONSTANTYNOPOLU PROKOPIUSZA Z CEZAREI – MIĘDZY HISTORIOGRAFIĄ A RETORYKĄ." Saeculum Christianum 23 (September 22, 2017): 36–47. http://dx.doi.org/10.21697/sc.2016.23.04.

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The sixth-century historian Procopius of Caesarea described the church of Hagia Sophia in Constantinople in his treatise „Περὶ κτισμάτων” (“On Buildings”). The text about Hagia Sophia is the only surviving historical source for the original Justinianic edifice before the collapse of its first dome in 558. This detailed and elaborate description of the church is an example of ekphrasis. Ekphrasis is a rhetorical technique which makes the described object visible. In this paper I will attempt to analyse how far Procopius' description is a rhetorical exercise, and how far it is a trustworthy hist

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Croci, Giorgio, A. Viskovic, A. Herzalla, et al. "Seismic Assessment by Numerical Analyses and Shaking Table Tests for Complex Masonry Structures: The Hagia Irene Case Study." Advanced Materials Research 133-134 (October 2010): 777–82. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.777.

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The document concerns with the design and study of a large masonry model of Hagia Irene in Istanbul. The goals of experimentation were to acquire a deeper structural behaviour knowledge than that possible to acquire with numerical models only and to assess the effectiveness of the consolidation works foreseen on Hagia Irene. The scale factor chosen is equal to 1:10. The tests were arranged into two different phases: for not reinforced and reinforced scale model .The displacements of the markers placed on the structure were registered by an innovative monitoring technique measuring 3D motion ti

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BUÇUKOĞLU, SEYİT MEHMET. "GRAPHIC LANGUAGE OF THE HAGIA SOPHIA: MONOGRAMS." TURKISH ONLINE JOURNAL OF DESIGN ART AND COMMUNICATION 12, no. 3 (2022): 870–96. http://dx.doi.org/10.7456/11203100/021.

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Symbols have a wide variety of expressions, from crests to flags, tattoos to clothes, books to inscriptions, coins to seals, and they have been the source of visual communication and used in every stage of history. In this context, the action of symbolism which started with murals in the cave periods accepted as the basis of today's semiotic science. On the other hand, examples of graphic design with its historical development and existence help us understand, recognize and convey a lot of information about civilizations that have had a strong influence on the world. Hagia Sophia, which is the

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Anadza, Hirshi, Rommel Utungga Pasopati, Syarifuddin Syarifuddin, and Ashlaha Baladina Zaimudin. "Cultivating Religious Tolerance in Indonesia: An Orientational Pluralism of Barasuara’s Hagia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 8, no. 2 (2023): 161–74. http://dx.doi.org/10.15575/jw.v8i2.29131.

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This article examines how Barasuara's composition "Hagia" contributes to promoting religious tolerance and orientational pluralism in Indonesia, aiming to comprehend the manifestation of these concepts within the musical piece. The study uses qualitative methods and Heim's theoretical frameworks to show that the lyrics of "Hagia" show a diverse and pluralistic ethos by focusing on a number of different points of view and themes that help create an environment where religious tolerance can thrive. The study results indicate that cultivating a pluralistic understanding through music can foster a

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Karakulak, Mesut. "ISTANBUL in 19th CENTURY RUSSIAN TRAVELOGUES: RELIGIOUS SITES AND SUFI NARRATIVES." Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, no. 113 (March 24, 2025): 441–54. https://doi.org/10.60163/tkhcbva.1629112.

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Throughout the 19th century, Ottoman territories attracted not only European intellectuals but also Russian diplomats and intellectuals, who showed a particular interest in Istanbul and its religious sites. During this period, Ottoman-Russian relations were predominantly shaped by tension and conflict, with only occasional short-term alliances. However, Russian travelers contributed to the formation of the images of "Turks" and "Istanbul" images in their own public discourse through their observations of the Ottoman Empire. This study focuses not on the general observations of Russian traveler

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Oya, Yuki, and Morio Hagiya. "Description of a New Genus of Candimboididae (Polycladida: Acotylea) from the Coast of Sagami Bay." Species Diversity 28, no. 2 (2023): 255–62. https://doi.org/10.12782/specdiv.28.255.

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Oya, Yuki, Hagiya, Morio (2023): Description of a New Genus of Candimboididae (Polycladida: Acotylea) from the Coast of Sagami Bay. Species Diversity 28 (2): 255-262, DOI: 10.12782/specdiv.28.255, URL: http://dx.doi.org/10.12782/specdiv.28.255

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Jankowski, Henryk. "Hagada trockokaraimska." Almanach Karaimski 8 (December 30, 2019): 35–140. http://dx.doi.org/10.33229/ak.2019.8.2.

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Niniejszy artykuł jest krytycznym wydaniem hagady trockokaraimskiej lub północno-zachodnio-karaimskiej na podstawie niedatowanego rękopisu, przypuszczalnie 19-wiecznego, oraz wydania drukiem Feliksa/Pinahasa Maleckiego z 1900 r. Wydanie Maleckiego jest prawdopodobnie oparte na innym, lecz dość podobnym rękopisie. Za tekst główny przyjęto rękopis jako źródło starsze. Na domiar, Malecki jako słynny uczony karaimski i przywódca duchowny poczynił w tekście pewne adaptacje językowe. Artykuł odsyła niekiedy do współczesnego wydania Firkovičiusa (1999) oraz do wersji krymskokaraimskich, jakkolwiek po

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Moltmann-Wendel, Elisabeth. "Hagars Schwestern." Evangelische Theologie 56, no. 2 (1996): 166–70. http://dx.doi.org/10.14315/evth-1996-0207.

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ΓΑΛΑΝΗ-ΚΡΙΚΟΥ, Μίνα. "Θήβα: 10ος-14ος αιώνας. Η νομισματική μαρτυρία από την Αγία Τριάδα". BYZANTINA SYMMEIKTA 11 (29 вересня 1997): 113. http://dx.doi.org/10.12681/byzsym.827.

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<p>Mina Galani-Krikou</p><p>Thèbes: 10e-14e s. Le témoignage numismatique d'Hagia Trias</p><p>Les fouilles entreprises depuis 1986 par la 1ère Éphorie des Antiquités Byzantines à plusieurs sites de Thèbes et de la région de la Béotie ont donné des centaines de monnaies de l'époque byzantine.</p><p>Les monnaies, trouvées à Hagia Trias, site qui se trouve à l'ouest de la Kadmée, couvrent l'époque qui s'étend des empereurs Macédoniens, en particulier du règne de Léon VI, jusqu'au 14e siècle.</p><p>Nous constatons la circulation remarquable des

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Şahin, Meltem, and Ihsan Mungan. "Dynamic Performance of the Roof of Hagia Sophia considering Cracking." International Journal of Space Structures 20, no. 3 (2005): 135–41. http://dx.doi.org/10.1260/026635105775213827.

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Cracks have major effects on both static and dynamic behaviour of masonry structures. Cracking starts at the weakest region and propagates through the whole structure as load is increased. Hence, investigation of the crack propagation gives an idea about the possible collapse mechanisms of any masonry structure. A worldwide known 1500 years old masonry building is Hagia Sophia with its unique structural system of its roof and size, covering a column free 2000 sqm. large space. Hagia Sophia will stands and resists earthquakes, although it has a lot of cracks. Cracking of a structure strongly de

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Monzani, Juliana Caldeira. "Spatial analysis in archaeology. A study of case: Hagia Triada, Crete." Revista do Museu de Arqueologia e Etnologia. Suplemento, supl.8 (September 10, 2009): 143. http://dx.doi.org/10.11606/issn.2594-5939.revmaesupl.2009.113516.

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Este trabalho exemplifica o emprego da análise espacial em um sítio arqueológico do Mediterrâneo e estará centrado em uma análise de Hagia Triada, assentamento localizado na ilha de Creta, durante o Período Minóico Recente III (1430-1100 a.C.), conhecido como também como Período Micênico por conta da forte presença de traços da cultura micênica na região. Observa-se neste sítio, a partir 1370 a.C (MRIII A 2) uma série de reconstruções e novas construções. Pretende- -se, com este estudo, investigar as estruturas construídas no sítio e explicar o possível aparecimento, na área norte, de evidênci

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Chevtaev, A. A. "The Poem “Hagia Sophia” by I. Bunin: Architectural “Cosmism” in the Structure of Lyrical Plot." Studies in Theory of Literary Plot and Narratology 15, no. 1 (2020): 191–206. http://dx.doi.org/10.25205/2410-7883-2020-1-191-206.

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The article is devoted to the poetics of the poem “Hagia Sophia” (1906) by I. A. Bunin in the aspect of the plot representation of artistic ontology. The ontological basis of I. Bunin’s poetry and prose is the cosmic worldview, which determines the specifics of the construction of his artistic universe. The formation of the ideology of “cosmism” in Bunin’s work occurs at the beginning of the 20 th century, when the poet intensively learns the experience of other religions and cultures. The feeling of being as a cosmic unity of the world order is affirmed in his “oriental” lyrics of 1903–1907.

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Shaw, J. W. "CENTRAL CEILING AND ROOF SUPPORTS IN EARLY MINOAN II ARCHITECTURE." Annual of the British School at Athens 111 (April 7, 2016): 51–69. http://dx.doi.org/10.1017/s006824541500012x.

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This article focuses on some central supporting walls one can see in certain buildings at Early Minoan Hagia Triadha, Fournou Korifi (Myrtos) and Vasiliki. The walls, which have Π-, C-, and L- shapes, have been viewed as central ceiling/roof supports. But that interpretation is only a partial one, for it does not explain the walls' ‘enclosing’ shapes. The solution I argue for here is that a ladder was set in each, providing access to the roof in single-storeyed buildings, as at Hagia Triadha, or to a second floor, as at Vasiliki. My investigation attempts to clarify one of the unique character

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Cormack, Robin. "Ken Dark and Jan Kostenec, Hagia Sophia in Context. An Archaeological Re-examination of the Cathedral of Byzantine Constantinople." Journal of Greek Archaeology 7 (November 23, 2022): 508–9. http://dx.doi.org/10.32028/jga.v7i.1733.

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Ken Dark and Jan Kostenec, Hagia Sophia in Context. An Archaeological Re-examination of the Cathedral of Byzantine Constantinople. pp. 152, with ills. Oxford: Oxbow, 2019. ISBN 978-1-78925-030-5, hardcover £55.

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Arif, Muhammad. "Content Analysis of Western Media Framing of Hagia Sophia Reconversion Decision." Global Mass Communication Review VI, no. IV (2021): 57–68. http://dx.doi.org/10.31703/gmcr.2021(vi-iv).05.

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The decision to change the status of Hagia Sophia from a museum to a mosque stirred up a massive controversy in the non-Islamic world, even to the extent as questioning the secular nature of the Turkish Republic. A Turkish court issued a ruling which ultimately led to the re conversion of Istanbul's Hagia Sophia, annulling a government ruling that dates back to 1934. This decision caused anxiety in the Western capitals, though it is important to explore how the media framed this entire story. This research investigates the portrayal of this decision in the Western media. The method of content

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Restuning Tyas, Tri, Fuad Albayumi, and Honest Dody Molasy. "Penguatan Politik Islam Turki oleh Presiden Erdogan melalui Pengubahan Status Hagia Sophia." JRP (Jurnal Review Politik) 12, no. 1 (2022): 93–123. http://dx.doi.org/10.15642/jrp.2022.12.1.93-123.

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This article begins with the controversy that arose after President Erdogan decided to reopen the Hagia Sophia as a mosque after 86 years of being a museum. Hagia Sophia is a building that is also a symbol and witness to the reign shifting that have occurred in Turkey. This article will discuss the reasons behind the decision that has been taken by President Erdogan. To answer this question, this paper uses literature studies and other secondary data. Furthermore, the data that has been obtained will be analyzed using qualitative descriptive analysis techniques. The results of the research in

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Riaz, Farzana, Aygun Alizade, and Faleeha Zahra Kazmi. ""The Persian Qur'an" - "Hadigatul-hagiga" by Sanayi Ghaznavi." Global Social Sciences Review IV, no. I (2019): 380–86. http://dx.doi.org/10.31703/gssr.2019(iv-i).49.

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The article studies the second part of "Hadigatul- hagiga" work by Sanayi, which is about Qur'an. Studying about the second part (al-bab) which comprises 12 parts, shows that the poets view about Qur'an is generalized in 14 parts. If a human wants to wake up from ignorance and turn away from the rebel way, he has to read the Qur'an. To get pleasure from reading the Qur'an one should know the reason why it was revealed. The Qur'an is a candle of Islamic way, the guara of human faith. The Qur'an came down in order to lift people up. The Qur'an never reveals its secrets to strangers. Therefore, i

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Farzana, Riaz. ""The Persian Qur'an" - "Hadigatul-hagiga" by Sanayi Ghaznavi." Global Social Sciences Review 4, no. 1 (2019): 380–86. https://doi.org/10.31703/gssr.2019(IV-I).49.

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The article studies the second part of "Hadigatul- hagiga" work by Sanayi, which is about Qur'an. Studying about the second part (al-bab) which comprises 12 parts, shows that the poets view about Qur'an is generalized in 14 parts. If a human wants to wake up from ignorance and turn away from the rebel way, he has to read the Qur'an. To get pleasure from reading the Qur'an one should know the reason why it was revealed. The Qur'an is a candle of Islamic way, the guara of human faith. The Qur'an came down in order to lift people up. The Qur'an never reveals

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McCarthy, Daniel P. "Deep in the Bones Lie Memories and Hopes: A Grand Unified Theory." Studia Liturgica 51, no. 1 (2021): 22–30. http://dx.doi.org/10.1177/0039320720981017.

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Christ’s bones are missing at the Holy Sepulchre; St Peter’s bones remain in his basilica; Hagia Sophia was not built on bones. The absence, presence, or lack of bones effects different emphases on memory (anamnesis) and fulfillment (eschatology). In Jerusalem we witness our future glory (eschatology) already revealed in our history (anamnesis); in Rome we recall (anamnesis) the sacrifice of martyrs whose bones remain until the general resurrection (eschatology), even while we venerate the saints in light; at Hagia Sophia liturgy itself, rather than bones, provides the context for remembering

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Acar, Elif, and Saadet Gündoğdu. "Re-Assessing Hagia Sophia and Istanbul Land Walls through the Lens of Cultural Landscape Concept." Mimarlık Bilimleri ve Uygulamaları Dergisi (MBUD) 9, no. 1 (2024): 118–44. http://dx.doi.org/10.30785/mbud.1348966.

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Istanbul Historic Peninsula hosts diverse cultural heritage values that represent overlapping cultural layers lasting from the Ancient Greek city of Byzantion to the present city. This study examines the contribution of cultural landscape and historic urban landscape approaches to the conservation of heritage values in the Istanbul Historic Peninsula. Two of four UNESCO World Heritage sites, Hagia Sophia and Istanbul Land Walls are selected as case studies that are the architectural and urban scale components of the city’s image. This study aims to attribute to the world heritage sites of Hagi

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Nur, Yüksel Burçin, and Yasemen Say Ozer. "Temporality and Memory in Architecture: Hagia Sophia." Iconarp International J. of Architecture and Planning 5, Special Issue (2017): 60–76. http://dx.doi.org/10.15320/iconarp.2017.26.

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Rendsburg, Gary A., and Louk C. Meijer. "Eine strukturelle Analyse der Hagia Triada-Tafeln." Journal of the American Oriental Society 105, no. 1 (1985): 143. http://dx.doi.org/10.2307/601547.

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Witcher, T. R. "Tent of the Heavens: The Hagia Sophia." Civil Engineering Magazine 92, no. 1 (2022): 32–35. http://dx.doi.org/10.1061/ciegag.0001598.

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Palmer, Andrew. "The Inauguration Anthem of Hagia Sophia Again." Byzantine and Modern Greek Studies 14, no. 1 (1990): 247–49. http://dx.doi.org/10.1179/byz.1990.14.1.247.

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Thomov, Thomas. "Four Scandinavian ship graffiti from Hagia Sophia*." Byzantine and Modern Greek Studies 38, no. 2 (2014): 168–84. http://dx.doi.org/10.1179/0307013114z.00000000043.

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