Log in

Relevant bibliographies by topics / Monks of New Skete

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers

Academic literature on the topic 'Monks of New Skete'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Monks of New Skete.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Monks of New Skete"

1

Browne, Clare M., Nicola J. Starkey, T. Mary Foster, and James S. McEwan. "Examination of the Accuracy and Applicability of Information in Popular Books on Dog Training." Society & Animals 25, no. 5 (August 18, 2017): 411–35. http://dx.doi.org/10.1163/15685306-12341453.

Full text

Abstract:

There is a wealth of popular literature available on dog behavior and training; sourcing reliable and trustworthy advice is important to achieving successful training. The aim of this study was to select five best-selling (at that time) dog training books, and review their general content and references to basic learning theory and human communicative cues. An Internet search was performed on three online bookstores’ websites for “best selling” “dog training” books. The books were by Millan and Peltier (2006), Fennell (2002), Stilwell (2005), Pryor (1999), and Monks of New Skete (2002). The results showed marked differences across all books, including inconsistencies in the depth of information provided, and some starkly contrasting training methods were advocated. Overall, these books were not all considered to function as instructional manuals. The persistent popularity of these books suggests that they have likely contributed appreciably to the type of information accessed by dog guardians.

APA, Harvard, Vancouver, ISO, and other styles

2

Nicol, Donald M. "Instabilitas loci: the Wanderlust of late Byzantine Monks." Studies in Church History 22 (1985): 193–202. http://dx.doi.org/10.1017/s0424208400007944.

Full text

Abstract:

The Byzantines took more kindly than the westerners of the middle ages to their eccentrics of the spiritual life. They never lost sight of the true meaning of the word monachos — a solitary, a man who lives alone with God. The ultimate and deepest purpose of the monastic life was, as Saint Basil himself had declared, the ‘salvation of one’s own soul’. The way of the monachos was a lonely one. For the many who were called it was perhaps only bearable in the gregarious circumstance of a community, a koinobion or coenobitic monastery; and Saint Basil believed that they were right. But in the Byzantine world it was always accepted that there would be a chosen few for whom even the koinobion was too gregarious. For them the communal monastery would be the primary school of askesis from which they would one day graduate to the harder and more rarefied discipline of an asketerion, a small group of monks living in a lavra or a skete under the supervision of a spiritual father.

APA, Harvard, Vancouver, ISO, and other styles

3

Melnikov, Ilya A. "Old Believer Sketes and Almshouses of the Novgorod Gubernia in the Second Half of the 18th – 19th Century." Herald of an archivist, no. 4 (2020): 1058–69. http://dx.doi.org/10.28995/2073-0101-2020-4-1058-1069.

Full text

Abstract:

The article attempts to summarize the information on the Old Believer sketes, monasteries, and almshouses of the Novgorod gubernia in the second half of the 18th – 19th century. It strives to highlight the development of the Old Believer monasticism of the period, as well as to identify types of monastic settlements peculiar to Old Believers. The main sources are documents from the Russian State Archive of Ancient Acts and from the Russian State Historical Archive, as well as newly discovered Old Believer manuscript and letters of the 19th century stored in the fonds of the Novgorod State Integrated Museum Reserve. Most sources are being introduced into the scientific use for the first time. Documents show that Old Believer monasteries and almshouses formed a network of self-organization, united Old Believers of neighboring regions, and were their centers of spiritual life. In a way, they were an alternative for monasteries of the official church. The sketes and almshouses were supported by local and metropolitan merchants; they also had patrons among nobility, which disproves the notion that in the 19th century Old Believers were entirely from taxed estates and merchantry. The documents show that representatives of the nobility could be not just benefactors, but monks and founders of the Old Believer monasteries. Adherence to monastic tradition made the Novgorod gubernia one of the centers of the Old Rite, closely connected with Olonets, St. Petersburg, Moscow, Chernihiv, and Baltic communities. In conclusions the author offers a typology of monastic life organization peculiar to Old Believers of the North-West region: reclusory, secluded skete, skete compound, and cemetery almshouse.

APA, Harvard, Vancouver, ISO, and other styles

4

Solovieva, Olga. "Reimagining Asceticism in Our Times: The Case of New Skete." International Journal of Religion and Spirituality in Society 2, no. 1 (2012): 25–34. http://dx.doi.org/10.18848/2154-8633/cgp/v02i01/51204.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Макаров, Денис Владимирович. "People’s Confessor of the Caves of Gethsemane Skete: The Image of St. Barnabas of Gethsemane in Prose by I. S. Shmelev." Theological Herald, no. 2(37) (June 15, 2020): 324–42. http://dx.doi.org/10.31802/2500-1450-2020-37-2-324-342.

Full text

Abstract:

Основная цель исследования - изучить образ преподобного Варнавы Гефсиманского в творчестве Ивана Сергеевича Шмелёва, а также показать значение в судьбе писателя личного общения со старцем Варнавой. В работе применяется сравнительно-исторический метод и метод филологического анализа. Для достижения указанной цели анализируется биография писателя, художественные произведения И.С. Шмелёва, в которых встречается образ преподобного Варнавы Гефсиманского, в частности романы «История любовная», «Лето Господне», «Пути Небесные», повесть «Богомолье», очерк «У старца Варнавы» и другие. Наиболее важные результаты исследования: И. С. Шмелёв создаёт образы праведников, опираясь на эстетическую традицию православия изображать святых и праведников в сиянии света. Немаловажным эстетическим приёмом является изображение человека глазами ребенка, стоящего на границе «ангельского» возраста, который, глядя на людей, воспринимает в силу своей духовной чистоты не столько их внешний облик, сколько состояние души: светлое или тёмное. При этом светоносность выстраивается в художественной системе И. С. Шмелёва в чёткую иерархию, которая основана на святоотеческой православной иерархии, выраженной словами преподобного Иоанна Лествичника: «Свет монахам - ангелы, а свет для всех мирских - монахи и монашеское житие», что наглядно показывает глубокую укорененность эстетического мышления писателя в православной культурной традиции. The main goal of the study is to evaluate the image of the Monk Barnabas of Gethsemane in the work of Ivan Sergeyevich Shmelev, as well as the significance of the writer’s personal relationship with elder Barnabas. The work uses the comparative historical method and the method of philological analysis. To achieve this goal, an analysis is made of the biography and works of I. S. Shmelyov, in which the image of the Monk Barnabas of Gethsemane is found, in particular, in the novels The Story of a Love, The Summer of the Lord, The Heavenly Ways, The Pilgrimage (Bogomoliye), the short story A Visit to Elder Barnabas, and others. The most important results of the study show that I. S. Shmelev creates images of the righteous, relying on the aesthetic tradition of Orthodoxy- he depicts saints and the righteous in a radiant and favourable light. An important aesthetic device is the image of a person through the eyes of a child, soon to cross the “angelic” age, who (due to his spiritual purity), looking at people, perceives not only their appearance, but their state of mind: light or dark. At the same time, luminosity is built in the artistic system of I. S. Shmelyov in a clear hierarchy, which is based on the patristic Orthodox hierarchy, expressed by the words of St. John Climacus: «Angel are an example for monks and monks and monastic life are a light to to all in the world», which clearly show the deep-rooted aesthetic thinking of the writer in the Orthodox cultural tradition.

APA, Harvard, Vancouver, ISO, and other styles

6

Костров, Александр Валерьевич, and Юлия Валерьевна Елохина. "Religious and cultural space of Chasovennye Old Believers in illustrations to their new-printed books." New Research of Tuva, no. 3 (September 7, 2021): 128–36. http://dx.doi.org/10.25178/nit.2021.3.10.

Full text

Abstract:

Literacy is a basic element of Old Belief culture. Alongside with early printed books being retained and reproduced, script books and manuscripts have always been an integral part of the movement. To a large extent, the tradition was maintained by the Chasovennye (“chapel goers”, a non-priestly faction among Old Believers), who strictly adhered to the rule of never publishing their literature in “external” printing houses. In Yenisei Siberia, where they owned no printing housess, skete scriptoria were used as workshops for manuscripts to be hand-copied, illustrated and bound, thus producing handmade books. However, the ongoing process of creating the literature they required and the growing social demand for it provided the impetus for the developing soglasie (accord) to reconsider a number of doctrinal attitudes and principles and to start producing their own books, first hand-written and then printed in semi-uncial script (poluustav), in printing houses located in cities. These new-printed books were the phenomenon of the contemporary culture of the Chasovennye Old Believers in Krasnoyarsk region, Tuva and other regions of the country and in the world. Along with the textual content of the books, of great interest is the tradition of illustrating them, inseparably linking the tradition of in designing Old Believers’ printed books and manuscripts, to the innovative approach manifested in the apparent influence imposed by Russian and foreign (predominantly American) art with which contemporary skete indigenes are well acquainted. The evident traces of such influence are indicative of the general character of the group’s contemporary culture evolving. Of particular interest are the ways of portraying characters, objects, and loci of religious and cultural space of this relatively closed group. If considered from a comprehensive perspective, they represent visual self-reflection of their church. Their interaction with the text, on the one hand, allows implementing the doctrine, and on the other hand, manifests the logic of contemporary development of skete art. Thus it becomes possible to trace the development of both the artist’s mindset and that of the addressee of the artist’s works, that is members of the of Chasovennye accord.

APA, Harvard, Vancouver, ISO, and other styles

7

KENJI, MATSUO. "Official monks and reclusive monks: focusing on the salvation of women." Bulletin of the School of Oriental and African Studies 64, no. 3 (October 2001): 369–80. http://dx.doi.org/10.1017/s0041977x01000210.

Full text

Abstract:

This paper, which deals with Kamakura New Buddhism, falls into two parts. The first concerns my own model for understanding Kamakura New Buddhism, based upon a critical distinction between two types of Buddhist monk, kansō [symbol ommitted] and tonseisō [symbol ommitted] In the second part, I apply this model to the salvation of women, comparing the different attitudes to the issue taken by the kansō and tonseisō. I introduce my own model in the hope that it will provide a better understanding of Kamakura New Buddhism. Before explaining my own model, however, I offer a survey of research on this topic in particular, the well-known Exoteric-Esoteric model of Kuroda Toshio.

APA, Harvard, Vancouver, ISO, and other styles

8

Jonveaux, Isabelle. "Facebook as a monastic place? The new use of internet by Catholic monks." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 99–109. http://dx.doi.org/10.30674/scripta.67435.

Full text

Abstract:

Although Catholic monasteries are theoretically out of the world, monks and nuns more and more use the internet, both for religious and non-religious reasons. While society at large often takes it for granted that monks are out of modernity, monastic communities have been adopted media from relatively early on, and we cannot say that they have come late to its use. The internet can offer monasteries a lot of advantages because it allows monks to be in the world without going out of the cloister. Nevertheless, the introduction of this new media in monasteries also raises a lot of questions about the potential contradictions it poses with other aspects of monastic life. The paper seeks to research the use of the medium by monks and nuns even in their daily lives, and attempts especially to investigate the potential changes it brings to monastic life.

APA, Harvard, Vancouver, ISO, and other styles

9

Young, Francis. "St Edmund versus St Francis? Saints and Religious Conflict in Medieval Bury St Edmunds." Downside Review 138, no. 2 (April 2020): 56–67. http://dx.doi.org/10.1177/0012580620931364.

Full text

Abstract:

Between 1233 and 1258, Franciscan friars attempted to establish themselves in the town of Bury St Edmunds, which was jealously guarded by the Benedictine monks of St Edmunds abbey. In the ensuing conflict (which sometimes spilled over into acts of violence), the monks invoked St Edmund as the protector of the abbey. Although the monks eventually managed to eject the friars from the town in 1263, they were forced to grant the friars a friary site just outside Bury. This article examines how the monks deployed the figure of St Edmund in their battle with the friars, while also exploring the friars’ less well-documented responses. By calling on the saints, both sides elevated the clash between new and old religious orders to the heavenly plane, but the popularity of the new saint, Francis, complicated the monks’ efforts and produced a nuanced response from the Benedictines that eventually accommodated the friars.

APA, Harvard, Vancouver, ISO, and other styles

10

Buaban, Jesada. "Invented Identity of Thai Monks in Indonesia." Manusya: Journal of Humanities 23, no. 2 (August 5, 2020): 170–87. http://dx.doi.org/10.1163/26659077-02302002.

Full text

Abstract:

Thai missionary monks are viewed as passive in the new land on the grounds that though they work abroad, they still serve Thai communities rather than adapt Buddhism to attract the locals. Missionary work in Indonesia is, however, exceptional. This article questions how Thai monks attracted Chinese followers, who have a different background of beliefs. Ethnographic methodology was conducted in Central Java and Sumatra for three months. It found that in order to negotiate with educated lay religious leaders, Thai monks choose to invent an identity of traditional forest monks who are experts in meditation as found in Northeast Thailand. This special figure cannot be found among the laypeople who are immersed in worldly matters like the family and business. Thus, meditation masters from Thailand are often invited to Indonesia not only to provide meditation guidance but also to invent a new identity of Thai Buddhism in Indonesia.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Monks of New Skete"

1

Anderson, Fiona Rachel. "'Monks of the dead river' : David Wojnarowicz on the New York waterfront." Thesis, King's College London (University of London), 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.765606.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Regule, Teva L. "Identity, Formation, Transformation: The Liturgical Movement of the Twentieth Century and the Liturgical Reform Efforts of New Skete Monastery." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107670.

Full text

Abstract:

Thesis advisor: John F. Baldovin
The Liturgical Movement of the twentieth century had a great impact on the liturgical life of much of Western Christianity, particularly Roman Catholicism and mainline Protestantism. Many of the early pioneers of this movement drew inspiration for their efforts from the liturgical forms and theology of the Christian East, primarily from late antiquity (i.e. third to eighth centuries). The question is, “Were the Eastern Christian Churches that trace much of their liturgical expression to this period themselves affected by this movement?” At first glance, the answer might appear to be negative. However, this dissertation aims to show that the Liturgical Movement did have an influence in some quarters of the Eastern Christian Church. In particular, it analyzes one community’s attempt to adapt the scholarship and principles of the movement to Eastern Christian worship, specifically focusing on the liturgical reform efforts of New Skete Monastery, a community of Eastern Orthodox monastics located in upstate New York. The dissertation begins with a discussion of the meaning of reform and an historical overview of the scholarship and principles of the Liturgical Movement in both the Christian West and East, focusing primarily on those aspects that will become relevant to the future liturgical reform efforts of New Skete. It then introduces the communities of New Skete, including a brief history of the communities, how they understand liturgy and the place it has in their lives, how they understand liturgical reform, why they think such reform is necessary, their principles of reform, and how they understand the authority for their reform. The bulk of the dissertation chronicles the liturgical reform efforts of the community over their fifty-year history for the communal services of the monastery and analyzes them in detail. Since the study of liturgy is not just textual, this dissertation also includes a presentation and cursory analysis of the architecture of the worship space and its iconic program, the calendar of saints, the music of the service, and other performative aspects of the celebration. The work concludes with a summary of the reception of their efforts gathered from an interview project that explored their liturgical life
Thesis (PhD) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

APA, Harvard, Vancouver, ISO, and other styles

3

Adamo, Phillip C. "New monks, old habits : the formation of the Caulite Monastic Order, 1193-1305 /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu148820315882727.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Karadeniz, Deniz. "Pilot program to assess seismic hazards of the Granite City, Monks Mound, and Columbia Bottom quadrangles, St. Louis Metropolitan area, Missouri and Illinois." Diss., Rolla, Mo. : University of Missouri-Rolla, 2007. http://scholarsmine.mst.edu/thesis/pdf/Karadeniz_09007dcc8042c729.pdf.

Full text

Abstract:

Thesis (Ph. D.)--University of Missouri--Rolla, 2007.
Vita. The entire thesis text is included in file. Accompanying "this dissertation is a CD-ROM, which contains site amplification and seismic hazard results for each grid point (1974 points) considered in the study. The results have prepared as .txt files. The CD-ROM also contains the maps generated from these estimated results. The maps are prepared as .png files." Title from title screen of thesis/dissertation PDF file (viewed January 28, 2008) Includes bibliographical references (p. 249-269).

APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Monks of New Skete"

1

Monastic typicon. 2nd ed. Cambridge, N.Y: New Skete, 1988.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Elizabeth, Andrews, and Lewis M. G. 1775-1818, eds. The new Monk: A romance. Chicago, Ill: Valancourt Books, 2007.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Crotty, James. The mad monks guide to New York City. New York: Macmillan USA, 1999.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

Crotty, James. The mad monks guide to New York City. New York: Macmillan USA, 1999.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Sangharakshita: A new voice in the Buddhist tradition. Birmingham [England]: Windhorse Publications, 1994.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Shaw, Robert L. J. The Celestine Monks of France, c. 1350-1450. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986787.

Full text

Abstract:

The Celestine monks of France represent one of the least studied monastic reform movements of the late Middle Ages, and yet also one of the most culturally impactful. Their order - an austere Italian Benedictine reform of the late thirteenth century, which came be known after the papal name of their founder, Celestine V (St Peter of Murrone) - arrived in France in 1300. After a period of marginal growth, they flourished in the region from the mid-fourteenth century, founding thirteen new houses over the next hundred years, taking their total to seventeen by 1450. Not only did the French Celestines expand, they gained a distinctive character that separated them from their Italian brothers. More urban, better connected with both aristocratic and bourgeois society, and yet still rigorous and reformist, they characterised themselves as the 'Observant' wing of their order, having gained self-government for their provincial congregation in 1380 following the arrival of the Great Western Schism (1378-1417). But, as Robert L.J. Shaw argues, their importance runs beyond monastic reform: the late medieval French Celestines are a mirror of the political, intellectual, and Christian reform culture of their age. Within a France torn by war and a Church divided by schism, the French Celestines represented hope for renewal, influencing royal presentation, lay religion, and some of the leading French intellectuals of the period, including Jean Gerson.

APA, Harvard, Vancouver, ISO, and other styles

7

American Shaolin: Flying kicks, buddhist monks, and the legend of iron crotch : an odyssey in the new China. New York: Gotham Books, 2007.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

1950-, Lane Michael, ed. Mad Monks on the road: A 47,000 hour dashboard adventure--from Paradise, California, to Royal, Arkansas, and up the New Jersey Turnpike. New York: Simon & Schuster, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

In the Spirit of Happiness. New York: Grand Central Publishing, 2001.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Skete, Monks of New. In the spirit of happiness. Boston: Little, Brown, 2001.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Monks of New Skete"

1

Taylor, Robert. "John Monks and New Unionism." In The TUC, 259–69. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230595484_9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Deepak, B. R. "Silk Road and Civilizational Connections Between India and China: Role of the Buddhist Scholar Monks." In China's Global Rebalancing and the New Silk Road, 23–32. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-5972-8_3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

"ST. VLADIMIR’S SEMINARY AND NEW SKETE MONASTERY." In Theology and Form, 165–202. University of Notre Dame Press, 2017. http://dx.doi.org/10.2307/j.ctvpj7gnj.11.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

"Making New Monks." In Children and Family in Late Antique Egyptian Monasticism, 127–44. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781316661642.007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Lehner, Ulrich L. "The Challenge of New Philosophies." In Enlightened Monks, 175–203. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0009.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Lehner, Ulrich L. "The Challenge of a New Lifestyle." In Enlightened Monks, 27–53. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Lehner, Ulrich L. "The Challenge of a New Liberty." In Enlightened Monks, 54–79. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Lehner, Ulrich L. "The Challenge of a New Theology." In Enlightened Monks, 204–25. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Lehner, Ulrich L. "The Challenge of New Modes of Communication." In Enlightened Monks, 80–102. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Lehner, Ulrich L. "The Challenge of New Theories of Law." In Enlightened Monks, 155–74. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199595129.003.0008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Monks of New Skete"

1

Rogulska, Aleksandra. "TEMPORARY CULTURAL FACILITIES AS AN ELEMENT OF REBUILDING STRATEGIES FOR CITIES AFFECTED BY EARTHQUAKES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/35.

Full text

Abstract:

The Apennine Peninsula is one of the most densely-populated and most seismically active regions of Europe, possessing a wealth of cultural heritage. Historical cities and buildings are a part of this heritage. The earthquake damage prevention programme implemented in Italy does not cover existing buildings, and reconstruction plans for damaged cities, because of the threat's specificity, are always prepared after a disaster. In the case of heritage buildings, particularly those of super-local significance, decisions involving a complete reconstruction of their original form are typically made, erasing all traces of the tragedy. Reconstruction can take years, during which society is left without cultural facilities that are key to good morale. Opportunities provided by the phase between a disaster and restoring the buildings are too often underappreciated, while the time spent making the decision what and how to rebuild should be spent on action. Strategies involving temporary buildings allow to prevent the disappearance of public functions during the period preceding the reconstruction of major cultural facilities. These buildings should be designed as resilient, assuming a capacity to adapt to changing conditions and upholding or rapidly returning to a functional state after a disaster. They can enable the time between the disaster and making the decision about reconstruction to be used to identify and test new relations in the surroundings created through the loss of a section of substance. They provoke a debate about what must be rebuilt and at what cost, they facilitate understanding of the goals of a planned reconstruction. But most importantly, they sustain the genius loci, in order to affect the city's reconstruction process in its social, psychological and economic aspects. By analysing temporary cultural facilities built in Italian cities damaged by earthquakes, the study discusses methods of building temporary public buildings and features an attempt at assessing interventions that precede reconstruction. Based on the experiences of the city of L'Aquila severely damaged in 2009 and drawing conclusions from mistakes made during the implementation of pre-reconstruction strategies in the town, the author developed a proposal of a temporary intervention for the Basilica of St. Benedict of Nursia, which collapsed on the 30th of October 2016 as an effect of the Amatrice-Visso-Norcia seismic sequence. The proposal stresses the preservation of the previous function of the complex at its original site. This is meant to maintain the occupancy of Norcia's centre by the Benedictine monks, whose tradition is strongly linked with the city and makes it a major pilgrimage destination that is important to Christians.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!