Dissertations / Theses on the topic 'Monasteri'

La ricerca si occupa del problema delle monacazioni femminili forzate a Venezia nella prima età moderna, inserite nel contesto delle riforme ecclesiastiche e civili prodrome alle future riforme del Concilio di Trento. Si cercherà di sondare la vita quotidiana delle monache all'interno dei tanti monasteri veneziani, attingendo dai documenti dell'Archivio Patriarcale di Venezia e dell' Archivio di Stato di Venezia dal Fondo Magistratura dei Provveditori sopra Monasteri.

Questo lavoro vuole mostrare quale fosse il rapporto che intercorreva tra l’aristocrazia bizantina e la santità cercando di evidenziare come le famiglie aristocratiche avessero sfruttato il rapporto con alcuni santi a loro legati per migliorare il proprio status sociale e la propria posizione economica. Si è poi analizzato il legame tra gli aristocratici e i monasteri, intesi come centri di interesse economico e sociale e gli eventuali motivi per cui una famiglia aristocratica poteva essere interessata nel finanziare un cenobio. Per fare ciò si è deciso di introdurre la questione dell’evoluzione della produzione agiografica bizantina tra il Secondo Concilio di Nicea (787) e l’XI secolo. Si è scelto tale periodo per mettere in evidenza i cambiamenti del genere agiografico durante questo periodo, in cui si vide la compilazione di Vitae non solo dei santi tardo-antichi ma anche dei santi più contemporanei. A tale fenomeno si aggiunse anche la nascita e lo sviluppo di un sentimento di coesione da parte dei gruppi familiari, individuabile nell’apparire dei primi cognomina, e dello sfruttamento da parte delle famiglie della santità tramite la promozione del culto di un determinato santo a loro legato. Si è posta l’attenzione su cinque Vitae, tutte composte tra l’VIII e l’XI secolo, per dimostrare come la pratica di favorire l’espansione dei culti dei santi da parte delle famiglie fosse un fenomeno che interessava l’élite bizantina. Vista l’importanza dei cenobi si è cercato di comprendere come questi e le grandi famiglie aristocratiche si relazionassero tra loro concentrandosi sul ruolo avuto dall'aristocrazia nel fungere da finanziatori laici di monasteri il rapporto tra gli enti monastici e i loro benefattori laici e come questo si sia modificato nel tempo. Abbandonato l’oriente bizantino si è spostata l’analisi sul meridione italiano tra il X e l’XI secolo, domandandosi se anche questo territorio avesse visto i fenomeni precedentemente analizzati evolversi allo stesso modo.

Con questo lavoro si intende studiare gli spazi dei monasteri femminili veneziani dopo il Concilio di Trento, in particolare le modifiche architettoniche attuate dopo l’istituzione della clausura. Si sono esaminate le infrazioni ed effrazioni commesse allo spazio claustrale che figurano come tentativi di conquista di “spazi d’azione” che vanno a compensare la libertà che fin dal principio fu tolta alle donne. Siamo di fronte ad aperte ribellioni al sistema delle monacazioni forzate che, oltre a dimostrare la precarietà del sistema claustrale, comunicano la sofferenza data dalla sostanziale prigionia a cui erano destinate e la loro risoluta reazione a quella stessa forma di incarcerazione. Ci si propone di ragionare sulle relazioni tra spazio e genere, con particolare riferimento alla clausura in quanto spazio costruito e destinato esclusivamente alle donne che si intendevano separare dal mondo. Tenendo conto di queste premesse sarà poi rivolta maggior attenzione ai parlatori, in quanto spazio pienamente conquistato, e alle sue raffigurazioni pittoriche come una possibile testimonianza figurativa che, assieme ai documenti, può aiutarci a ricostruire quel complicato ed intricato spazio architettonico e sociale.

La tesi ricostruisce la storia dei monasteri femminili, fra tardo Settecento e Ottocento, di un territorio caratterizzato dalla dimensione della "frontiera": quella tra Stato pontificio e Regno borbonico, su cui si estendeva appunto la diocesi di Sora, Aquino e Pontecorvo. Di quest'area, vengono analizzate le effettive dimensioni della vita interna ed esterna ai monasteri e il loro stretto rapporto con il contesto sociale locale, ma anche l'impatto prodotto su di essi dai fenomeni che contrassegnarono il periodo, determinanti una commistione di rinnovamento e conservatorismo.
The thesis traces the history of female monasteries in the late 18th and 19th centuries in the "border area" between the Papal State and the Bourbon Kingdom, covered by the diocese of Sora, Aquino and Pontecorvo. About this area, it analyses life inside and outside the monasteries and the close relationship of the latter with the local social context, but also the impact that the major events that marked the period caused on them, determining a commixture of renewal and conservatism.

The research focuses on architectural and figurative aspects of female monasteries in Milan since their foundation in the 7th century until the 13th century. Considering the lack of historiographical studies on female communities in Northern Italy, the aim of the dissertation is also to determine the role of the seven Benedictine monasteries in the liturgical topography of the city. The first part of the research is dedicated to some fundamental aspects related to the nuns’ reality. Starting from the ‘clausura’ in the Cesario Arleatensis’ rule, through the different ecclesiae or oratoria existing in a female monastery, until the concept of Kirchenfamilie. Parallel to this, I have presented an interesting case of a city (Metz) with its female monasteries, in order to develop some aspects useful to understand the Milanese reality. The second part of the dissertation is entirely dedicated to Milan. After an historical survey to contextualize the different cases, a series of ‘monographic’ chapters are entitled to the female communities: San Maurizio al Monastero Maggiore, Santa Maria di Aurona, Santa Radegonda, Santa Maria del Lentasio, Monasterium Novum/San Vincenzino, Sant’Uldarico al Bocchetto e Santa Margherita.

La pratica devozionale nei monasteri di San Girolamo e di Santo Stefano a Venezia a cavallo del XIX secolo: la consuetudine musicale al momento della chiusura degli istituti religiosi e la dispersione artistica dei beni artistici a Venezia in epoca napoleonica. Quando arte e musica si incontrano.

L’indagine proposta nell’elaborato trova spazio fra la tematica della secolarizzazione dei patrimoni legati alle comunità femminili di vita contemplativa e la trattazione di uno specifico ed emblematico caso di studio e progetto: l’Ex Monastero di Sant’Agostino a Vicopelago (LU). Lo scopo del lavoro presentato è quello di individuare, anche grazie all’elaborazione di un progetto di recupero relativo al caso di studio, caratteristiche materiali ed immateriali, possibili processi di rivalorizzazione compatibile e pratiche generali di progetto relative al patrimonio individuato, definito essenzialmente dall’analisi della tipologia monastica. Si vuole così tracciare, possibilmente, un primo sintetico tentativo di approccio organico ad un tema che diventerà centrale nei prossimi anni, soprattutto in Italia, sia a causa della mole del patrimonio interessato che delle sue indubbie qualità storico-architettoniche.

[EN] It is a sad fact that the monastery of Santa Maria Bonaval, a jewel of Cistercian architecture and the monumental architecture of Spain, is in a state of impending doom and active degradation. It's almost been 67 years since José TORIJA ALONSO expressed in his work about Bonaval the alarming under condition it had when then used as stockyards for whom and expressed the progressive lack of architectural, construction and decorative elements, without any neighbor, user, or visitor he should report, denounce or communicate to the authority, in order to initiate a cry for help. It is then that Francisco JURADO SERRANO who in 1990, after 12 years of tireless research, translation and interpretation of historical texts, published his brillliant doctoral thesis about the Monastery of Santa Maria de Bonaval, where a detailed study was conducted through its life span and its preservation by its different stages of life. Later it will be the thesis of Juan TEJELA JUEZ, a monastery forgotten: Santa María de Valdeiglesias, who summarizes the detailed information document for Bonaval its alarming state of ruin and abandonment, as well as the "dispersion" of its objects and file. We should add other publications of Antonio Herrera Casado and Thomas NIETO Taberné, in detail about the deterioration and conservation status of the monastic complex, which can be read about and illustrated with clear images of the same. And to this tangible and documented situation arises this research project in order to document, digitalize analyze and protect this architectural forgotten marvel. A project that began in 2004 with the first workshop insitu of the monastery and eight years since the publication of the first book of the author, in order to capture every detail of Santa Maria de Bonaval, in a written document that reaches society, public institutions and heritage bodies, with the ultimate aim to preserve it. Now, eleven years after the initation of this work that presents a detailed historical, architectural, constructive and pathological analysis of the monastery. A job that begins its journey in Santa Maria de Bonaval, based on a study of the monastery and an empirical study of more than a hundred Cistercian monasteries of Spain, which has served to make a comparative sample and understand this Cistercian architecture in context. By using traditional techniques like making manual data, and the use of instruments of high accuracy with the use of modern technology such as ground penetrating radar or 3D scanner, it has obtained documentary material of extraordinary value, which has allowed to compare results and understand the original project, its construction and its progressive degradation over time. Now, it is time get to work on the monastery: its sad reality must become a new fact summarizing this documentary work into something tangible, whose value could be passed down to future generations, and preserve in our historical memory. It is my greatest wish that this thesis serves to push consolidation, and that it be shared without profit, to save Bonaval.
[ES] Resumen Es un triste hecho que el monasterio de Santa María Bonaval, una joya de la arquitectura cisterciense y de la arquitectura monumental de España, se encuentre en un estado de ruina inminente y de degradación activa. Son casi 67 años los que han transcurrido desde que D. José TORIJA ALONSO expresara en su trabajo de estudio de Bonaval el alarmante bajo estado de conservación que tenía cuando entonces se utilizaba como corral de ganado y manifestaba la progresiva falta de elementos arquitectónicos, constructivos y decorativos, sin que ningún vecino, usuario, ni visitante lo manifestase, denunciase o comunicase a la autoridad, con el fin de iniciar una protección que ya clamaba auxilio. Será después, D. Francisco JURADO SERRANO quien en 1990, tras 12 años de incansable trabajo de investigación, traducción e interpretación de textos históricos, publicara su brillante tesis doctoral El monasterio de Santa María de Bonaval, en la que se realizaba un exhaustivo estudio histórico del monasterio y de su estado de conservación por las diferentes etapas de su vida. Posteriormente, será la tesis doctoral de D. Juan TEJELA JUEZ, Un monasterio olvidado: Santa María de Valdeiglesias, quien resuma en la ficha detallada de Bonaval su alarmante estado de ruina y abandono, así como la "dispersión" de sus objetos y archivo. Hay que añadir otras publicaciones de Antonio HERRERA CASADO, y de Tomás NIETO TABERNÉ, en las que se pueden leer detalladamente el proceso de deterioro y estado de conservación del conjunto monástico, ilustrados con claras imágenes del mismo. Y ante esta situación tangible y documentada, nace este proyecto de investigación, con el objeto de documentar, digitalizar, analizar y proteger esta maravilla arquitectónica relegada al olvido. Un proyecto que nació en el año 2004 con el primer taller in situ al monasterio y ocho años desde que se publicara el primer libro del autor, con el fin de plasmar todos los detalles de Santa María de Bonaval, mediante documento escrito que llegara a la sociedad, a las instituciones públicas y a los administradores del patrimonio, con el fin último de conservarlo. Son hoy once los años que han pasado desde que iniciáramos este trabajo que presenta un detallado análisis histórico, arquitectónico, constructivo y patológico del monasterio. Un trabajo que inicia su recorrido en Santa María de Bonaval, basado en un estudio del cenobio y un estudio empírico de más de unos ciento cincuenta monasterios cistercienses de España, cuya comparativa ha servido para entender esta muestra y entender la arquitectura cisterciense en su conjunto. Gracias a la utilización de técnicas tradicionales como la toma de datos manual, y la utilización de instrumental de alta precisión con el uso de la tecnología actual como el georradar o el escáner 3D, se ha obtenido un material documental de extraordinario valor, que ha permitido comparar resultados y entender el proyecto original, su construcción y su degradación progresiva en el tiempo. Es hora pues de trabajar en el monasterio: su triste realidad debe convertirse en un nuevo hecho que resuma este trabajo documental en algo tangible, cuyo valor pueda ser transmitido a las futuras generaciones, y a nuestra memoria histórica. Es mi mayor deseo que esta tesis sirva para empujar su consolidación, y poder compartirla sin ningún lucro, para salvar a Bonaval.
[CAT] És un trist fet que el monestir de Santa María Bonaval, una joia de l'arquitectura cistercenca i de l'arquitectura monumental d'Espanya, es troba en un estat de ruïna imminent i de degradació activa. Són quasi 67 anys els que han trasncorregut des que D. José TORIJA ALONSO expressara en el seu treball d'estudi de Bonaval l'alarmant sota estat de conservació que tenia quan llavors s'utilitzava com a corral de bestiar per els qui i manifestava la progressiva falta d'elements arquitectònics, constructius i decoratius, sense que cap veí, usuari, ni visitant ho manifestara, denunciara o comunicara a l'autoritat, amb la finalitat de inciar una protecció que ja clamava auxili. Serà després, D. Francisco JURADO SERRANO qui en 1990, després de 12 anys d'incansable treball de recerca, traducció i interpretació de textos històrics, publicara la seua brillant tesi doctoral El monestir de Santa María de Bonaval, en la qual es realitzava un exahustiu estudi històric del monestir i del seu estat de conservació per les diferents etapes de la seua vida. Posteriorment, serà la tesi doctoral de D Juan TEJELA JUEZ Un monestir oblidat: Santa María de Valdeiglesias, qui resumisca en la fitxa detallada de Bonaval el seu alarmant estat de ruïna i abandó, així com la "dispersió" dels seus objectes i arxiu. Cal afegir altres publicacions d'Antonio HERRERA CASADO, i de Tomás NIETO TABERNÉ, en les quals es poden llegir detalladament el procés de deterioració i estat de conservació del conjunt monàstic, il·lustrats amb clares imatges del mateix. I davant aquesta situació tangible i documentada, naix aquest projecte de recerca, amb l'objecte de documentar, digitalitzar, analitzar i protegir aquesta meravella arquitectònica relegada a l'oblit. Un projecte que va nàixer l'any 2004 amb el primer taller in situ al monestir i vuit anys des que es publicara el primer llibre de l'autor, amb la finalitat de plasmar tots els detalls de Santa María de Bonaval, mitjançant document escrit que arribara a la societat, a les institucions públiques i als administradors del patrimoni, amb la fi última de conservar-ho. Fa ja onze anys des que iniciàrem aquest treball que avui presenta una detallada anàlisi històrica, arquitectònic, constructiu i patològic del monestir. Un treball que inicia el seu recorregut en Santa María de Bonaval, basat en un estudi del cenobi i un estudi empíric de més d'uns cent cinquanta monestirs cistercencs d'Espanya, que la seua comparativa ha servit per a entendre aquesta mostra i entendre l'arquitectura cistercenca en el seu conjunt. Gràcies a la utilització de tècniques tradicionals com la presa de dades manual, i la utilització d'instrumental d'alta precisió amb l'ús de la tecnologia actual com el georradar o l'escàner 3D, s'ha obtingut un material documental d'extraordinari valor, que ha permès comparar resultats i entendre el projecte original, la seua construcció i la seua degradació progressiva en el temps. És hora doncs de treballar en el monestir: la seua trista realitat ha de convertirse en un nou fet que resumisca aquest treball documental en alguna cosa tangible, el valor del qual puga ser transmès a les futures generacions, i a la nostra memòria històrica. És el meu major desig que aquesta tesi servisca per a espentar la seua consolidació, i poder compartir-la sense cap lucre, per a salvar a Bonaval.
Valiente Ochoa, E. (2016). El Monasterio de Santa María de Bonaval: estudio, diagosis y vestigio de la arquitectura cisterciense [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/63268
TESIS

Expansion of property of venetian monasteries in Padua's territory (Xth-XIVth century): socioeconomic dynamics and political reflexes Venetian monasteries, rich of money but poor of patrimonial estate, developed since tenth-eleventh century a real escalation to buy lands in the regions nearby lagoons like the Trevigiano, the Padovano, the Ferrarese, the Veronese, the Ravennate, in Friuli and Istria. This phenomenon knew his acme after the fourth crusade (1202-1204) when Venice got an ingent quantity of money. The aim of my thesis is to analize the result of this process into a circumscribed geographic sphere: the Padua's district. In fact, this territory, was interested during the Middle Ages by solid acquisition of many venetian monasteries that increased their landed property in a gradual way but, at last, absolutly considerable. This work represents an excellent test to understand not only the consequences of this phenomenon on the economic evolution of the entire Paduan's contado (aspect at the basis for research-studies till now done and dedicated to relationship between Venice and Terraferma during the Middle Ages) but also at the complex social and politic dialectics set up between Padua and Venice. In fact the need of venetian monks and nuns to keep an high attention on the Terraferma, where considerables were their economic business, put inevitably a lot of reciprocal relationship between Venice and a real 'another world' what was, in the Middle Ages, the paduan socio-economic context. In addition this thesis may supply explanations on a still open question: how strong was, during the Middle Ages, 'the attraction' of the mainland into wide layers of the venetian society. In fact using as lens of observation the paduan monastic properties, we can realize that frequently coincided the interests of many families belonging to venetian establishment and religious owners as regards gestion and making of various ecclesiastic patrimonial estate.
L'espansione patrimoniale di enti religiosi e monastici nel territorio padovano (sec. X in.-XIV ex.): dinamiche socioeconomiche e riflessi politici I monasteri veneziani, ricchi di capitali liquidi ma poveri di disponibilità fondiarie, svilupparono, con sistematicità  e continuità, a partire dal X-XI secolo, una vera e propria escalation di acquisti fondiari lungo tutto l'arco dell'entroterra compreso all'incirca tra le Marche e la Dalmazia; un trend che conobbe un momento di forte accelerazione soprattutto dopo la IV crociata (1202-1204), quando affluirono sul mercato realtino ingenti e copiose quantità di denaro. Teatri principali di questa frenetica attività  di compere, furono, senza dubbio, le regioni più prossime alle lagune: ossia il Trevigiano, il Padovano ed il Polesine in primis, ma anche il Ferrarese ed, in qualche modo, pure il Veronese e altre regioni più o meno contigue al Dogado. Scopo della mia tesi di dottorato è analizzare, in profondità, quali esiti ebbe un simile processo in un ambito geografico ben delimitato, vale a dire il territorio di pertinenza della città  euganea. Questo fu interessato, durante il medioevo, da consistenti acquisizioni di non meno di una trentina di cenobi lagunari, i quali furono i principali protagonisti di una espansione graduale ma, nei suoi esiti finali, assolutamente rilevante. Il lavoro di tesi rappresenta, quindi, a mio giudizio, un eccellente test in grado di fornire non solo valide risposte sui contraccolpi che tale fenomeno ebbe sull'evoluzione economica dell'intero distretto padovano (aspetto, sin qui, prevalentemente considerato nei vari bilanci sulle problematiche del rapporto Venezia/entroterra nel medioevo), ma anche sulla più complessiva dialettica sociale e politico-istituzionale determinatasi, lungo l'intero periodo compreso fra X e XIV secolo, fra due 'mondi' nel medioevo diversissimi fra loro, quali furono Padova e Venezia. Oltre a ciò questo studio potrebbe fornire chiarimenti su un problema da molto tempo dibattuto, ossia quanto forte fu, lungo i secoli di mezzo, 'l'attrazione per la Terraferma' in seno a larghi strati della società  veneziana. Sulla scorta della documentazione consultata, che pure copre il limitato orizzonte delle proprietà  monastiche lagunari distribuite nel Padovano, non si può che rimanere impressionati da quanto sembra essere stata forte la compenetrazione di interessi fra numerose famiglie appartenenti all'establishment veneto e proprietari religiosi nella formazione e nella gestione di svariate patrimonialità ecclesiastiche.

Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.
Master of Architecture
Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.

It was my objective to develop a design-method with which I could define and capture the spirit of an urban monastery. The spirit of this monastery was to dictate the form, structure, volume, materials and details. Each part of the project, inside and outside, were to have the spirit of an urban monastery. lt was my hypothesis that the best way to capture the spirit of a project was to begin with conceptual models. These models were based on abstractions of how I felt about the monastery and its parts. Words such as hard, soft, dark, light, loud, quiet, open, closed, inviting and defensive were used to define the models. These models would grow and change, adapting to new situations, always gaining in detail until I would finally end up with a final design.
Master of Architecture

Sender Contell, M. (2014). El Monasterio de Santa María de la Murta. Análisis arquitectónico de un Monasterio Jerónimo [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/37190
TESIS

This project consisted of the design and presentation of a monastery in Rock Creek Park, Washington, D.C. The scheme developed consisted of a church, library, refectory(kitchen and dining space), campanile(bell tower), four chapels, individual cells and gardens, and exterior connecting spaces including a central and sub-plaza. The monastery design was developed in terms of the circulation of the monks from their individual cells to the various communal centers at the top of the hill. Both visual and topographical means were examined in this development. This volume includes the completed monastery as well as some of the stages reached in the development of the finished design.
Master of Architecture

La presente tesis doctoral aborda el estudio del monasterio de Santa María la Real de Las Huelgas de Burgos desde su fundación a finales del siglo XII hasta mediados del siglo XIV. Se estructura en tres ámbitos temáticos. En primer lugar se analiza la historia del cenobio, tomando en consideración el lugar que ocupa en la rama femenina de la orden cisterciense, el contexto político en el que se enmarca su nacimiento y su dependencia con respecto al poder regio castellano-leonés. En segundo lugar se procede al examen de la arquitectura del complejo monástico, con el objetivo de definir su proceso crono-constructivo, para lo cual se toman en cuenta sus relaciones con los contextos edilicios francés, castellano-leonés y andalusí. Finalmente, en tercer lugar, son estudiados los cometidos funcionales de las distintas estancias monásticas.
This thesis is devoted to the study of the Cistercian Abbey of Las Huelgas de Burgos from its foundation at the end of the 12th century to the mid 14th century. The text is organised around three thematic axes. Firstly, we analyse the history of the abbey, focusing on its place within the feminine branch of the Cistercian order, the political context in which the abbey was born, and its dependence upon the Castilian-Leonese monarchy. Secondly, we present an examination of the architectural features of the monastery complex and its relationships with the French, Castilian-Leonese and Andalusian architectural contexts, with the aim of establishing the chronological frame of the abbey. Thirdly, we develop a research on the functional purposes of the monastic rooms of Las Huelgas Abbey.

Architecture must go beyond merely sustaining and supporting our needs. It has the ability to enlighten and to enrich our lives. However, it cannot succeed when the origin lies in merely satisfying programmatic needs. The pathway to a rich and meaningful architecture begins by examining the symbols and rituals that are a part of our history as well as our everyday lives. These rituals and symbols can begin to form the framework or to generate the form and order of our architecture. Whether or not the inhabitants of our buildings are able to interpret our intentions is irrelevant. Individuals will find meaning as they live and experience life in our work. For an individual to find meaning in the built world, our architecture must communicate to them. They must be able to understand the role or significance that a building plays in a larger built environment. There must be a language of material, form, and order that gives some buildings more significance than other others, and define that buildings role within a larger community. Architecture that has been generated from an understanding of the rituals and symbols of the institution it houses shall be able to communicate its meaning without the reliance on traditional icons. The monastery is an institution with a history rich with symbolism that supports a way of life guided by ritual. The monastery is composed of individual structures vastly different in their role and significance that are brought together as a unified entity.
Master of Architecture

Genius loci has been described as "the spirit of place". The main interest in considering an urban monastery program is to create a place that embodies the spirit and culture of Tibetan Buddhism in the context of urban Washington, D.C. Given Tibet's unique culture that has developed over centuries without much Western influence, and it recent history of Chinese rule, religious persecution and infiltration of its language, culture and environment, the challenge of this program is to represent the traditions of Tibetan Buddhism in a modern language of architecture.
Master of Architecture

This article analyzes the nature of economic relations which began with the use of credit. In particular, it will study an important seventeenth century limanian family: the Guerra de la Daga. Two members of that family, Lucía and Clara, founders of the monastery of Santa Catalina in Lima, invested their capital in that monastery and guarantied its autonomy with respect to the administration of convent goods. To insure their control, they saturated the patrimony of their brother Antonio, owner of a mayorazgo, with different loans. This situation redefined family relationships between the founding abbesses and their brothers and descendants.
Este artículo analiza la naturaleza de las relaciones económicas nacidas a partir del crédito. Se estudia el caso de una importante familia limeña del siglo XVII: los Guerra de la Daga. Dos de sus miembros, Lucía y Clara, fundadoras del monasterio de Santa Catalina de Lima, invirtieron sus capitales en la dotación del mismo y procuraron la autonomía en la administración de los bienes conventuales. Para afianzar su poder, saturaron el patrimonio de su hermano Antonio, propietario de un mayorazgo, por medio de diversos préstamos. Esta situación redefiniría las relaciones parentales entre las abadesas fundadoras, de un lado, y sus hermanos y los descendientes de estos, del otro.

The site is the Northwest side of Paris Mountain overlooking the valley, flat fields and the winding road along the river. The monastery is thought of as a whole encompassing its various parts: the church, the monk's dormitory, the library, the winery, the bakery, the barns and the field chapel. Also in the enclosure are the elementary school with its classroom building, the administration/theatre building and the gymnasium. There is an imposition of a two-dimensional grid on the natural contour of the mountainside, thus resulting in a grid-like fabric which becomes the origin of a mathematical ordering throughout the site enclosure. The "Grid" is one of directional "force lines" which reflect and generate a relationship between the various buildings as well as their interrelationship to the site. This ordering is not one of predictable "constants" yet more one whose purpose is to be manipulated, eroded, extended and disassembled according to "aesthetic demands" which occur throughout the project. It is not one of a finite programming; however, there is a sense of rational consequences which result as part of this ordering. The "base grid" may eventually be eroded to such a level that what remains is more of a memory of this ordering than of anything clear and distinct in one's perception of it. The extension of this grid is meant to go beyond the confines of the monastic enclosure - as to give a sense of relationship between surrounding fields, roads to the monastery, landscaping and transitional spaces to that which lies within the walls. The solidity of these enclosing walls is one of historical reference to times past. An erosion of the walls also occurs so as to leave them more as skeleton-like markings or ruins, of a fortress which never was. The result being an architectural imposition with directional qualities interrelating site and structure.
Master of Architecture

Le monastère bouddhique de Pemayangtse, situé dans l'État himalayen du Sikkim, a la particularité de n'admettre au sein de sa communauté religieuse que les seuls membres de clans apparentés au clan royal. Ces clans constituent la noblesse lhopo, descendante de lointains émigrant du Tibet et du Bhoutan, qui fonda le royaume bouddhiste du Sikkim au XVIIe siècle, et domina les populations locales. Cette étude aborde la question des relations entre ordre temporel et ordre spirituel dans cette région. L'implication du monastère dans la société étant au cœur du sujet, ce dernier est abordé par une ethnographie de la communauté lhopo locale. Cette question est également analysée au regard de l'appartenance du Sikkim à l'Union Indienne, datant de 1975
The Buddhist monastery of Pemayangtse, located in the Himalayan State of Sikkim, allows within his religious community the only members of the clans which are related to the king. These clans compose the Lhopo nobility. They descend from ancient Tibetan and Bhutanese immigrants, the founders of the Buddhist kingdom of Sikkim in the XVIIth century, and the conquerors of the local populations. This study analyses the question of the relationship between the temporal and the spiritual orders in the area of Pemayangtse. The implication of the monastery in the society being a central subject, it is approached through an ethnography of the local Lhopo community. This question is analysed in consideration with the status of the Sikkimese state, as having been a part of the Indian Union's State since 1975

How much was a medieval monastery reminiscent of a modern prison? Or insane asylum? And if it was in the least - what can such a metaphor tell us about power relations structuring the life of medieval monks? The purpose of this compilation thesis (sammanläggningsavhandling) is to render explicit and analyze relations of power and modes of control comprising the social tissue of early medieval Benedictine monasteries. By bringing up the examples of tenth- and eleventh-century monasteries of St Gall, Fulda, and Bury St Edmunds, this thesis seeks to understand what power was in medieval monasteries, how and between whom it was exercised, what and how it affected in terms of collective and individual identity. The thesis consists of three introductory chapters, four previously published empirical articles, and a concluding remarks section. Article 1 investigates the problem of surveillance and patterns of social control dispersed in the monastery of St Gall. Article 2 studies the early and high medieval institutional expectations and means of enforcement of the monk’s role. Article 3 scrutinizes an example of a persecution process and a set of defense measures in the hands of the St Gall community warding off an unwanted visitor. Article 4 examines a number of internal monastic conflicts from several monasteries and strategies, both political and cognitive, guiding them. In investigating these problems, the thesis proceeds in a manner of deliberate anachronism. It asks questions about how human subjectivity was manufactured in early medieval St Gall, what were a medieval monastery’s ‘conditions of possibility’ to operate as a social regime, or oral and literary means of conflict management etc. The crucial modern social theories on which the thesis hinges are: Erving Goffman’s notion of ‘total institution’, and Michel Foucault’s analysis of power, as well as Pierre Bourdieu’s logic of action.

Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 2000.
Includes bibliographical references (p. 140-141).
At the proceedings of the Second Vatican Council from 1963 to 1965, landmark decisions called for the inculturation of the Roman Catholic faith - an attempt to have the faith made more accessible within the context of culture and society. This has led to changes in monastic life for the individual monk and his cloistered community. This thesis explores the repercussions of Vatican lion the time-honored typology of a medieval Cistercian monastery. A hypothetical community of twenty-four Cistercian monks attempting to locate on a strip of land on the edge of the city of Lowell, Massachusetts, is the vehicle used to implement some of the architectural possibilities to reflect the evolution of Cistercian Monasticism to date.
Li Lian Tan.
M.Arch.

Climate change and rapidly changing labour markets call for societies to increase their level of resilience. Parallelly, mental illness is tormenting Swedes in increasing numbers. How can society become more resilient unless its inhabitants are? Research have shown that individuals need time for introspection as well as to be part of a group, to obtain balance. People in groups tend to spontaneously form rituals with the function of explaining society, forming rules and bonds and give people a sense of meaning. Social infrastructure is a mean to make people come together, form rituals and develop their social capital - something that increase resilience both on an individual and social level. Architecture at its best can be said to point at, or promote, a desired lifestyle. Because of that, every major shift in society tends to bring about new forms of living. This project is a kind of urban, vertical monastery for non-believers as a way to explore future living. The idea is to find a new example of living and working that can help set a new norm, better adapted to the needs of the 21st century. A housing solution that work as social infrastructure, where individualism and collectiveness can meet. An important part of the project is exploring how small individual space can be when well dimensioned common space and function is offered at the same time. Small individual space help, or force, people to become minimalists due to lack of storage capacity. But minimalism is not just owning few things, it can also be low-key activism. By using yourself as an example you become a sort of activist resisting the consumption society and at the same time advocating for environmental sustainability. Minimalism can also be seen as a religion, a way to ritualize your daily life, to make sense of an increasingly scary world in lack of other belief systems to fall back on.

The importance of renewable energy technologies has become increasingly evident in the public mind in recent times. This has arisen during instances of energy shortage and oil price shocks, coupled with emerging concerns as a result of climate change effects. The attraction of renewable, natural energy sources such as wind, solar, hydro, geo-thermal and biomass, compared to the detrimental environmental impact of existing resources is obvious. The promise of renewable energy technology has provided hope to society’s need for sustainable energy, as well as the survival of human kind in the future. However, in the transition from fossil-fuel based technologies to renewable energy technologies, obstacles to change arise from the incumbency of vested interests. Thus, there is a pressing need to demonstrate to the public that renewable energy resources are practicable. Buddhist monasteries can be instrumental in this task. In countries, such as, Thailand, Myanmar, and Sri Lanka, monasteries play a social role as public centres for their communities. Not only do they deliver Dharma from the Lord Buddha, but they also model and teach their adherents how to conduct their lives in harmony with nature and the environment. In this paper, two aspects of energy have been discussed in relation to their application to Buddhist monasteries, including the importance of energy efficiency and the significance of renewable technology. The Bodhiyana Buddhist monastery in Serpentine, was used as a site for a case study to examine both issues. The case study contains energy audits and renewable energy resource assessments which play a vital role in each of the issues. Subsequently, the paper explores the ‘Noble Eightfold Path’ of Buddhist doctrine by demonstrating the bridge to renewable energy technology. The terms ‘Right Livelihood’ and ‘Appropriate Technology’ are used in relationship between these two elements.

Le marché de la “ World Culture ” a permis l’émergence d’un genre de spectacle spécifique, le ‘cham ou « Danses sacrées du Tibet », représentatif d’une culture soumise à des problèmes sociopolitiques graves et identitaires. Après avoir pénétré dans l’univers du monastère de Shechen, nous avons appréhendé les méthodes d’enseignement et de transmission des danses, et procédé à leur description. Les deux danses qui font l’objet d’une analyse chorégraphique dans une perspective comparatiste entre le rituel exécuté dans le monastère et sa représentation au Théâtre du Soleil ont été choisies en fonction du caractère spectaculaire et théâtral qu’elles offrent aux yeux d’un observateur européen. L’étude du phénomène nous a permis de mettre en évidence un processus dynamique d’interaction entre deux communautés rassemblées autour du ‘cham. En les regardant, les spectateurs entrent dans un processus d’élaboration cognitive où l’imaginaire se mêle au perceptif et au conceptuel : le Monde de l’Autre
The market of "World Culture" allowed the emergence of a specific kind of spectacle, the ‘cham or "Sacred Dances of Tibet", representative of a culture subjected to serious sociopolitic and identical problems. After having penetrated in the universe of the monastery of Shechen, we apprehended the methods of teaching and transmission of the dances, and make their description. The two dances which are the subject of a choreographic analysis from a comparative point of view between the ritual shown in the monastery and its representation in the Theatre du Soleil were selected according to their spectacular and theatrical aspect which they offer to the eyes of a European observer. The study of this phenomenon enabled us to highlight a dynamic process of interaction between two communities gathered around the ‘cham. While looking at them, the spectators enter a development process cognitive where the imaginary one mixes with perceptive and conceptual one: the World of the Other

The Eilat Research and Study Center, adjacent to the spring of Ein Netafim and roughly seven miles from the city of Eilat in southern Israel, will be a meeting-place for scientists and artists from around the world interested in issues pertaining to the desert. It will be a ‘monastery of the mind’. Semi-autonomous and distanced from an urban setting, this will be a place for intellectual refuge, a community of people with common goals, interests, and aspirations. The spring of Ein Netafim is situated at the beginning of a small canyon that descends to the shores of the Red Sea. The Center will be situated on the steep northern slope of this canyon, overlooking the wash. While always populated, the desert in these regions has rendered human habitation difficult. With the advent of new technology many adversities can be overcome, yet the challenge remains to create a built environment that can accommodate its residents while respecting the splendor and fierceness of its surroundings. The proposed architectural solution to this challenge is possible thanks to the predominant use of retaining walls that allow the creation of public and private spaces. The Center takes its form from the slope on which it resides, and continues a well-established tradition of monastic building in this area. Construction has been limited to a small number of components which accommodate themselves to the different requirements and scales throughout the project. And throughout the Center, care has been given to creating a variety of spaces that will answer different needs and encourage the interaction of its participants, all the while retaining architectural coherence and the sense of a unified whole.
Master of Architecture

Il progetto si propone come obiettivo l’analisi del contesto archeologico collegato al monastero di Leno (BS) e lo studio dell’evoluzione dell’ambiente e del paesaggio attorno al monastero, in epoca medievale. La prima parte dell’elaborato si occupa delle evidenze materiali rilevate dalle ricerche intercorse, a partire dall’anno 2002, presso il sedime del cenobio maschile di S. Salvatore - S. Benedetto, fondato intorno alla metà dell’VIII secolo da re Desiderio. Accanto all’istituzione urbana di S. Salvatore-Santa Giulia, Leno ricoprì un ruolo strategico nel circuito dei monasteri medievali, anche a livello europeo. I risultati delle analisi specialistiche, eseguite su una serie di campioni botanici (macroresti vegetali e pollini), prelevati durante le più recenti campagne di scavo presso il sito (2014-2016), hanno fornito un quadro ricostruttivo del paesaggio vegetale naturale e del rapporto tra il paleoambiente e le attività antropiche. In ultima battuta, la sintesi tra i dati archeobotanici e quelli ricavati tramite gli strumenti classici dell’archeologia dei paesaggi (ricognizioni di superficie, toponomastica, studio di documenti d’archivio e della cartografia storica), ha permesso di proporre un’ipotesi dell’evoluzione del territorio attorno a Leno tra età romana e Medioevo e di analizzare lo sfruttamento delle risorse naturali da parte del monastero, attraverso la localizzazione topografica degli spazi agrari, dei boschi e delle aree umide.

Drawn from examples principally of the seventeenth and eighteenth centuries, this article analyzes the importance which feminine monasteries enjoyed in the cities of New Spain because they administered religious images which were considered miraculous. The images attracted numerous faithful, which resulted in increased economic benefits for the monasteries, thanks to the alms, and the social prestige of the monasteries. Finally, the article argues that, for the cities which housed these monasteries, the presence of the nuns who administered the images was fundamental for constructing their local identity.
A partir de ejemplos tomados fundamentalmente de los siglos XVII y XVIII, el presente artículo analiza la importancia que tenía para los monasterios femeninos en las ciudades de la Nueva España el administrar imágenes religiosas reputadas como milagrosas. Estas últimas atraían a numerosos fieles, lo que aumentaba tanto el beneficio económico de los monasterios, gracias a las limosnas, como el capital social de los mismos. Finalmente, el artículo sostiene que, para las ciudades, la existencia de dichas imágenes y la presencia de las monjas que las administraban eran fundamentales, pues ambos factores eran centrales en la constitución de la identidad local.

A la fin du XIXe siècle, les monastères bouddhiques, appelés aussi vat ou pagode, jouaient un rôle essentiel dans la société cambodgienne et la réglementation imposée par le Protectorat n’empêcha pas leur développement continu. Mais, quoique de plus en plus nombreux, ils étaient mal connus et leurs édifices ignorés. Aucun état des sanctuaires possédant une architecture remarquable n’a été réalisé avant les destructions des années 1970, et aucun inventaire n’a été fait depuis. Trois parties composent cette étude : après la présentation des caractéristiques générales de ces monastères, puis de leur mode de création de 1860 à 1975, est analysée l’architecture des 563 sanctuaires bâtis pendant les quatre règnes de cette période et existants encore aujourd’hui. Les autres édifices anciens de ces monastères sont également analysés. Les décors peints sont l’objet d’une autre thèse. Des cartes détaillées et un catalogue contenant une fiche pour chacun de ces sanctuaires, établis après la visite de 1800 vat, complètent cette étude
At the end of the nineteenth century, the Buddhist monasteries, also known as watt or pagodas, played an essential part in Cambodian society and the regulation enforced by the French Protectorate did not prevent their continued expansion. But, although more and more numerous, they were badly known and their buildings were ignored. No repertory of sanctuaries with outstanding architecture was made before the destruction of the 1970s, and no inventory has been done since.Three parts make up this study. After the presentation of the general characteristics of these monasteries and their method of creation from 1860 to 1975, is analyzed the architecture of the 563 sanctuaries built during the four reigns of this period and still existing today. Other former buildings of these monasteries have been also studied. Murals are analyzed in another thesis. Detailed maps and a catalogue containing a sheet for each of these sanctuaries, carried out after the visit of 1800 watt, complement this study

L'abbaye de la Casedieu (v. 1135-1790) a été le premier établissement de l'ordre prémontré en Gascogne et la tête d’une circarie éponyme dans le sud de la France et le nord de l'Espagne. L'archéologie du mobilier dispersé et l'étude documentaire permettent de restituer en partie l'histoire riche et complexe d'une grande abbaye disparue qui fonda une trentaine d'abbayes-filles et prieurés.La documentation écrite permet également de restituer un réseau dense de granges agricoles, formées aux XIIe et XIIIe siècles, qui ont évolué pour se transformer en bastides ou en terres affermées à partir du XIVe siècle. Les prémontrés disposaient également de deux prieurés-filles, d'un réseau d'églises paroissiales et de moulins qui fonctionna jusqu'au XVIIIe siècle.L'étude des bastides fondées par les prémontrés montre aussi la capacité d'évolution économique des chanoines, qui implantent des " maisons des abbés " à but résidentiel et commercial et tentent de s'opposer à l'installation des ordres mendiants.L'adaptation aux crises de la fin du Moyen Âge permet également d'observer le rôle, souvent positif, des abbés commendataires, la mise en défense militaire de l'abbaye ou encore la participation aux collégiales de bastides, avant les destructions des guerres de Religion
The abbey of la Casedieu (ca 1135-1790) was the first monastery of the premonstratensian order in Gascony and the head of a circarie in the south of France and the north of Spain. Archeological artefacts and original documents help to partly recreate the rich and complex history of a disappeared abbey which that has founded over thirty abbeys and prioriesThe written documentation also helps to reveal an extensive network of barns called granges, founded during the 12th and 13th century, thereafter converted into settlements called bastides or converted into rented lands (from 14th century). Premonstratensian also had two priories and an intricate network of churches and mills, which continued working up until the 18th century.Study of the bastides founded by the canons also shows their capacity for economic growth : they built « abbey houses » for commercial and residential use ; they tried to stop the settlement of mendicant orders.Likewise, the adaptation of the premonstratensian to the crises at the end of the Middle Ages help to understand the role of commendatory abbots, the setting up of the military defence of the abbey or the involvement in collegiale churches, before the destructions during the Religious wars

This thesis examines the institutional and socio-economic development of the monastery of Montevergine during the twelfth century in the Kingdom of Sicily. Founded as a hermitage c. 1119 by the Italian hermit, William of Vercelli, Montevergine grew into a conventional Benedictine establishment by the end of the twelfth century. Over the course of the century, the religious community of Montevergine built an extensive land patrimony that went hand in hand with the growth of its pool of donors, and consequently caused the institutional identity and structure to evolve, and the monastery to increase its network of dependencies across its landholdings. This thesis aims to disentangle the events surrounding the monastery’s foundation, to explore its economic activities, and its relationships with its donors and the local lay community. The thesis is divided into two sections, the first taking a linear narrative approach to the study of Montevergine’s early development, and the second adopting a more thematic approach to the study of the economic, social, and institutional development of the monastery. Chapter 1 focusses on the foundation of Montevergine; Chapter 2 looks at its development during Norman rule of the Kingdom of Sicily; Chapter 3 follows its development during Hohenstaufen rule up to 1210; Chapter 4 surveys the geographical setting of Montevergine to provide a better understanding of its economic activities, which are the subject of Chapter 5. Chapter 6 explores the monastery’s relationships with the laity and the networks it built among the local lay community; Chapter 7 looks at the internal administrative and institutional development of Montevergine, while Chapter 8 analyses the expansion of its monastic network, focussing on a number of the monastery’s dependencies as case studies.

This study provides the first complete translation into a Western language of a fairly unknown but yet important Chinese work, titled the Zhong tianzhu shewei guo qiyuan si tujing (Illustrated Scripture of Jetavana Monastery in the Sravasti Kingdom in Central India), which describes Jetavana Monastery through textual and diagrammatic representations. To understand better the background of the text, I first discussed the life and times of its author Daoxuan (596-667 C.E.), an important figure in the history of Chinese Buddhism particularly in relation to the formation of Chinese Buddhist monasticism. I also explored the scriptural and historical records which might have served as sources for Daoxuan's own portrayal for the history and myth of the Jetavana Monastery. Finally, I offered a synoptic analysis of the text itself. The significance of Daoxuan's representation of Jetavana lies precisely in its function as a blueprint of a utopian Buddhist monastery for the early Tang Buddhists rather than as a faithful reconstruction of the historical site in India. The spatial complex and architectural design of the monastery visibly appropriates the symmetrical structure of the Chang'an City. The monastic compound is spatially organized into specialized cloisters and halls for the Buddha, the various ranks of Buddhist saints, the immortals and heavenly beings, the different commoners and laity who are visiting or living in the monastery. The text interfuses fact and fantasy, historical reality and religious vision; its description of extraordinary artifacts, divine creatures, and plants certainly mirror the Buddhist paradisal representations in texts and art. It is equally important to realize that such imagery is also derived in part from the exotic products, cultural curiosities, fantastical creatures imported from foreign lands that pervaded the markets of the cosmopolitan Chang'an in the Tang. Further investigation in my study of Daoxuan's portrayal of Jetavana suggests that the influence of this text is not only found in the Chinese monastic setting and Dunhuang cave art in the later periods, but its impact is also visible in Japanese Buddhism.

Flamenco guitarist Paco de Lucía, taking advantage of the ongoing cultural revolution in Spain during the seventies decided to break from tradition by shaping ”Nuevo Flamenco” through flamenco-jazz ensemble ”Paco de Lucía Sextet”. Within its repertoire, the first regular flamenco bass-line: ”Monasterio de Sal”. Electrical bassist Carles Benavent would have a key role in this development, a trait seldom found in academical works of musicology. The aim of the present thesis is to partially fill this void while shedding some light on the revolutionary contributions of Benavent. In order to do so, studying relevant literature, listening to phonograms comparatively, transcribing/analyzing ”Monasterio de Sal” and interviewing Mr. Benavent himself were used as main methods. The conclusion has been drawn that there was barely any electrical bass in flamenco before Benavent and that his work with de Lucía (and later others) would entirely reform the way electric bass was perceived from within and outside this genre of music. It is of no less interest to observe that Benavents main influences for this endeavor were the principal figures of contemporary jazz-bass (Jaco Pastorius) and flamenco-guitar (Paco de Lucía) respectively, infusing ”Monasterio de Sal”, with meaningful historical value.

Numera Inti Oyarzun-Jonsson.

À l’ombre des grands temples d’Angkor, la découverte en 1920 d’un petit édicule à stèle nommé Prasat Ong Mong dut paraître un peu anecdotique à son auteur, Henri Marchal. Pourtant, les travaux de George Cœdès, de Georges Trouvé et plus tard de Christophe Pottier allaient montrer que ce petit édifice appartenait à une fondation bouddhique importante, le Saugatāśrama, l’un des quatre grands āśrama fondés par Yaśovarman Ier à la fin du IXe siècle et, que loin d’être isolé, il était implanté au sein d’une vaste enceinte rectangulaire.Curieusement, bien que les textes comme les dimensions du site laissaient présager qu’il s’agissait d’une fondation importante et dynamique, en l’absence de fouille, nous n’en avions jusqu’à présent qu’une vision très partielle. Le culte des divinités, le logement et l’approvisionnement d’une communauté, l’enseignement, la copie de manuscrits, etc. sont pourtant autant d’activités nécessitant un équipement et des infrastructures nombreuses et diversifiéesEn reprenant les archives, en proposant une nouvelle analyse des inscriptions et en confrontant ces sources aux données que nous avons collectées au cours de trois campagnes de fouille, nous nous proposons de faire la lumière sur ce Saugatāśrama. Nous essayons notamment de déterminer les activités qui y prenaient place, les infrastructures qui le caractérisaient et les différentes phases de son occupation, tout en le comparant aux autres Yaśodharāśrama d’Angkor afin de vérifier s’ils suivaient le même plan, quelle que soit leur obédience.Ce travail constitue une étape indispensable pour la compréhension des āśrama de Yaśovarman Ier, grande fondation royale répétitive entreprise au moment de l’installation de la capitale à Yaśodharapura / Angkor et pendant une période charnière pour la constitution de l’empire khmer
In the shadow of the great temples of Angkor, the discovery in 1920 of a small stela aedicule named Prasat Ong Mong must have seemed trivial to Henri Marchal, the scholar who first documented the shrine. However, the works of George Cœdes, Georges Trouvé and later Christophe Pottier demonstrated that this small building formed part of an important Buddhist foundation, the Saugatāśrama, one of four great āśramas founded by Yaśovarman I at the end of the ninth century. Far from being an isolated shrine, the aedicule was constructed within a vast rectangular enclosure.Although the texts and large dimensions of the site suggested that it served as an important and dynamic foundation, in the absence of excavation, our understanding of the complex remained woefully incomplete and partial. The worship of divinities, the housing of devotees, the amassing of provisions to sustain the community, religious instruction, and the copying of manuscripts, along with other activities, all required a wide range of equipment and supporting infrastructures.By reexamining the archives, proposing novel interpretations of the inscriptions, and comparing these sources with the archaeological data we collected during three excavation campaigns, the dissertation sheds important new light on the Saugatāśrama. More specifically, we attempt a reconstruction of the activities that took place within the āśrama, the infrastructure that defined the hermitage, and its different phases of occupation. This course of analysis was complemented and enriched by comparing the Saugatāśrama with the other Yaśodharāśrama of Angkor in order to test whether they followed the same plan, regardless of their religious denomination.This work constitutes an essential first step in better understanding the āśrama of Yaśovarman I, a large, royal foundation consisting of numerous and seemingly standardized hermitages established at the time of the capital’s installation in Yaśodharapura / Angkor during the pivotal period of the consolidation of the Khmer Empire

Els jerònims foren un moviment monàstic d’origen eremític que nasqué al regne de València l’any 1374 i que arribà a Catalunya a final del segle XIV amb la fundació, per part de la reina Violant, del monestir de Sant Jeroni de la Vall d’Hebron (1393), a Sant Genís dels Agudells, prop de Barcelona, que fou seguit per Sant Jeroni de Montolivet (1413), fundat pel mercader barceloní Bertran Nicolau, i que es traslladà a Badalona, tot donant lloc a Sant Jeroni de la Murtra (1416). Ambdós monestirs i llurs comunitats subsistiren fins al 1835. El present treball té com a objectiu l’estudi global d’aquestes dues cases religioses des de les seves respectives fundacions fins a l’any 1500. Es basa en fonts documentals força diverses, des del que s’ha conservat dels antics arxius monàstics (pergamins, llibres d’administració i gestió, inventaris, etc.) fins a documentació notarial, reial i municipal, entre d’altres. S’ha estructurat en tres blocs fonamentals que n’abasten tots els àmbits: comunitat, activitat i relacions amb l’exterior. Aquest darrer capítol s’ha subdividit en quatre grans apartats que focalitzen la interacció amb diferents actors: benefactors, fonts econòmiques, estament eclesiàstic i estament polític. Després d’aquests tres grans capítols s’ha inclòs un quart sobre els dos edificis monàstics i la seva evolució constructiva. A partir de la integració de tots els capítols, es proposa una periodització de l’establiment dels jerònims a Catalunya en quatre grans etapes. L’estudi clou amb un apèndix que conté 52 taules documentals sobre diferents aspectes relacionats amb els dos monestirs, la transcripció completa de 128 documents i un recull de 72 imatges.
The hieronymites were a monastic movement, with an eremitic origin, that was born in the kingdom of Valencia in 1374 and arrived in Catalonia at the end of fourteenth century with the foundation, by queen Violant de Bar, of the monastery of Sant Jeroni de la Vall d’Hebron (1393), in Sant Genís dels Agudells, near Barcelona, which was followed by Sant Jeroni de Montolivet, founded by the merchant of Barcelona Bertran Nicolau. This second monastery moved to Badalona in 1416 and became Sant Jeroni de la Murtra. Both monasteries and their communities remained until 1835. The aim of this research is a global study of these two monasteries from their respective foundations until 1500. It is based on diverse documentary sources: the documentation conserved of the ancient monastic archives (parchments, administration and management books, inventories, etc.), notarial, royal and municipal documentation, etc. This work has three fundamental blocks that cover all areas: community, activity and relationships with the outside. This last chapter has been subdivided into four main sections that focus on the interaction with benefactors, economic sources, Church and political power. After these three main chapters, there is a study of the two monastic buildings and their construction process. Finally, a periodization of the establishment of the hieronymites in Catalonia is proposed in four main stages. This study closes with and appendix that contains 52 documentary tables, the complete transcription of 128 documents and a collection of 72 pictures.