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Journal articles on the topic 'Sacred Empire'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Mirza, Mahan. "Earth Empire and Sacred Text." American Journal of Islam and Society 28, no. 4 (2011): 127–30. http://dx.doi.org/10.35632/ajis.v28i4.1229.

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There is a new trend in the progressive quarter of American EvangelicalChristianity to form common bonds with Muslims. From this impulsestem books such as Miroslav Volf’s Allah: A Christian Responseand Carl Medearis’ Muslims, Christians, and Jesus: Gaining Understandingand Building Relationships, as well as organizations such as RickLove’s Peace Catalyst and Yale Divinity School’s Reconciliation Program.David Johnston’s robust Earth, Empire and Sacred Text falls withinthis trend (although these are by no means monolithic attempts and each must be evaluated on its own terms). As an Evangelical

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van der Linden, Bob. "SIKH SACRED MUSIC, EMPIRE AND WORLD MUSIC." Sikh Formations 7, no. 3 (2011): 383–97. http://dx.doi.org/10.1080/17448727.2011.637364.

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Kuznetsova, Natalia V. "Сакральный характер власти в Цинской империи и его проявление во внешней политике по отношению к Джунгарскому государству и казахам". Монголоведение (Монгол судлал) 13, № 1 (2021): 22–40. http://dx.doi.org/10.22162/2500-1523-2021-1-22-40.

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Introduction. The sacred nature of power is one of the main features of the empire. Since ancient times in the Chinese state the sacralization of power is presented in the religious-philosophical doctrine of the Emperor as the Son of Heaven who rules the Celestial Empire. This doctrine differs from the Sinocentrism conception in its understanding of the nature of power. Goals. The present paper examines foreign policy of the Qing Empire towards the Dzungar state and the Kazakhs with due regard of the manifestation of the sacred nature of power in foreign policies conducted by the Chinese gover

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4

DeHart, Paul R. "The Return of the Sacral King." Catholic Social Science Review 25 (2020): 51–65. http://dx.doi.org/10.5840/cssr20202527.

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In Pagans & Christians in the City, Steven D. Smith argues that in contrast to ancient Rome, ancient Christianity, following Judaism, located the sacred outside the world, desacralizing the cosmos and everything in it—including the political order. It thereby introduced a political dualism and potentially contending allegiances. Although Smith’s argument is right so far as it goes, it underplays the role of Christianity’s immanent dimension in subverting the Roman empire and the sacral pattern of antiquity. This division of authority not only undermined the Roman empire and antique sacral

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Armistead, J. M. "Calista and the "Equal Empire" of Her "Sacred Sex"." Studies in Eighteenth-Century Culture 15, no. 1 (1986): 173–85. http://dx.doi.org/10.1353/sec.1986.0012.

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Lin, Hu. "Perceptions of Liao urban landscapes. Political practices and nomadic empires." Archaeological Dialogues 18, no. 2 (2011): 223–43. http://dx.doi.org/10.1017/s1380203811000274.

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AbstractIn traditional models, nomadic empires are often depicted as ‘parasitic’ on the neighbouring sedentary polities. Inspired by the development of anthropologies and archaeologies of colonialism, this paper adopts the political-landscape approach to address the emerging steppe urbanism of the nomadic Liao Empire. Perceptions of Liao urban landscapes are discussed from six viewpoints – settlement location, city walls, architectural orientation, camping sites, spatial segregation and sacred places – in order to understand the political practices of city making. I argue that the nomadic Khit

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7

Taylor, Michael J. "SACRED PLUNDER AND THE SELEUCID NEAR EAST." Greece and Rome 61, no. 2 (2014): 222–41. http://dx.doi.org/10.1017/s0017383514000175.

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The Seleucid Empire was the largest and most ethnically diverse of all the successor kingdoms formed after the death of Alexander the Great. The relationship between the Macedonian dynasty and various subject peoples is therefore a central question of Seleucid historiography. This article focuses on the relations between king and native temples, arguing that temple despoliation was standard procedure for Seleucid rulers facing fiscal problems. I explore various instances in which Seleucid kings removed treasures from native temples under coercive auspices, suggesting that this pattern problema

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Rowell, Geoffrey. "Christianizing Crimea: Shaping Sacred Space in the Russian Empire and Beyond." International journal for the Study of the Christian Church 11, no. 2-3 (2011): 238–39. http://dx.doi.org/10.1080/1474225x.2011.521311.

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Schreiber, Katharina. "Sacred Landscapes and Imperial Ideologies: The Wari Empire in Sondondo, Peru." Archeological Papers of the American Anthropological Association 14, no. 1 (2008): 131–50. http://dx.doi.org/10.1525/ap3a.2004.14.131.

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Schreiber, Katharina. "Sacred Landscapes and Imperial Ideologies: The Wari Empire in Sondondo, Peru." Archeological Papers of the American Anthropological Association 14, no. 1 (2005): 131–50. http://dx.doi.org/10.1525/ap3a.2005.14.131.

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Low, Michael Christopher. "EMPIRE AND THE HAJJ: PILGRIMS, PLAGUES, AND PAN-ISLAM UNDER BRITISH SURVEILLANCE, 1865–1908." International Journal of Middle East Studies 40, no. 2 (2008): 290a. http://dx.doi.org/10.1017/s0020743808080884.

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During the late 19th century, British supremacy in the Red Sea and Indian Ocean basin increasingly brought the hajj under the surveillance and regulation of non-Muslim powers. With the development of steamship travel and the opening of the Suez Canal came rapid growth in the number of oceangoing pilgrims. Colonial authorities eventually identified the steamship-era hajj as both a conduit for the spread of epidemic diseases, such as cholera and plague, and a critical outlet for the growth of Pan-Islamic networks being forged among Indian dissidents, pilgrims, and the Ottoman Empire. As a result

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Paert, Irina, and James M. White. "Reimagining the diocese: administrative, sacred, and imperial space in the Russian Empire." Canadian Slavonic Papers 62, no. 3-4 (2020): 234–44. http://dx.doi.org/10.1080/00085006.2020.1823080.

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13

Hernandez, David R. "Buthrotum's sacred topography and the imperial cult, I: the west courtyard and pavement inscription." Journal of Roman Archaeology 30 (2017): 38–63. http://dx.doi.org/10.1017/s104775940007402x.

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The sacred topography of cities throughout the empire was transformed under Augustus. The remodeling of sacred spaces and buildings, the proliferation of sacred images and references to Augustus, and the redefinition of local cults within an imperial system — in effect, the emergence of the imperial cult — all affected provincial centers, where political and divine powers were expressed through art and monumental architecture. The imperial cult was a complex phenomenon, involving an interplay between imperial expectations and local initiatives. It was reinforced through a variety of media, fro

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14

Back, Les. "Global Attentiveness and the Sociological Ear." Sociological Research Online 14, no. 4 (2009): 105–8. http://dx.doi.org/10.5153/sro.1992.

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This paper argues for the training of a global attentiveness that reconfigures the epistemic apparatus of sociology, to admit not only the legacy of empire but also an appreciation of how the dynamics of the British social formation are intimately tied to imperial and postcolonial networks. It argues not for provincialising British sociology and its modes of thought but for rendering explicit the implication near at hand and the postcolonial elsewhere. Sociological knowledge as a consequence needs to challenge what it dismisses as unthinkable - be it the history of empire in its own modern for

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Falzon, Mark-Anthony, and Mark Micallef. "Sacred Island or World Empire? Locating Far-Right Movements In and Beyond Malta." Journal of Contemporary European Studies 16, no. 3 (2008): 393–406. http://dx.doi.org/10.1080/14782800802501039.

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Veronis, Luke A. "Book Review: Christianizing Crimea: Shaping Sacred Space in the Russian Empire and beyond." International Bulletin of Missionary Research 35, no. 1 (2011): 50–51. http://dx.doi.org/10.1177/239693931103500123.

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Vorontsov, Vladimir Stepanovich. "“DEEP DARKNESS CASE”: SACRED SERVICERS ON THE CIRCUMSTANCES OF THE MULTAN CASE." Yearbook of Finno-Ugric Studies 14, no. 3 (2020): 484–90. http://dx.doi.org/10.35634/2224-9443-2020-14-3-484-490.

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The collection of documents of the Central State Archive of the Udmurt Republic (TsGA UR) contains a selection of materials on the so-called "Multan case" - a false accusation of Udmurt peasants p. Old Multan in human sacrifice to pagan gods. Along with the official police inquiry, the Sarapul spiritual government instructed the priest John Anisimov to conduct his own investigation into the murder of the Russian peasant Konon Matyushin with the aim of "making a human blood sacrifice to the votsk pagan gods". According to the results of the investigation, in the “Note” presented, not one of the

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18

Polak-Springer, Peter. "Religiosity, Nationalism, and Anti-Jewish Politics in Palestine and Poland: Islamic and Catholic Pilgrimages during the Interwar Era." Nationalities Papers 48, no. 3 (2019): 603–19. http://dx.doi.org/10.1017/nps.2019.41.

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AbstractThis study in comparative global history sheds light on a largely ignored forum for the politics of transition from monarchical empire to nation-state in the Middle East and Central Europe—religious festivals at sacred shrines. It compares the role of key pilgrimage festivals at politically important sacred shrines: (1) the Islamic Nabi Musa (Prophet Moses) pilgrimage to the Haram esh-Sharif and Nabi Musa Tomb near the Dead Sea in Mandatory Palestine and (2) various Catholic pilgrimages to Jasna Góra in Częstochowa in interwar Poland. The author demonstrates how these events served as

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Salmond, Wendy. "Embroidery in the Circle of the Last Romanovs." Experiment 22, no. 1 (2016): 31–52. http://dx.doi.org/10.1163/2211730x-12341277.

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The goal of this article is to make a preliminary survey of the liturgical embroideries made or commissioned by the Empress Alexandra Fedorovna and her sister Grand Duchess Elizaveta Fedorovna. It suggests that the sisters’ needlework for sacred purposes was invested with a significance not seen in elite Russian society since the late seventeenth century. At a time when the arts of Orthodoxy were undergoing a state-sponsored renaissance, the wife and sister-in-law of the Nicholas ii were the last in a long line of royal women seeking to assert their piety and their power through traditional wo

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Wu, Judy Tzu-Chun. "The Dead, the Living, and the Sacred." Meridians 18, no. 2 (2019): 304–31. http://dx.doi.org/10.1215/15366936-7775729.

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Abstract This article focuses on the antinuclear and antimilitarism politics of Patsy Takemoto Mink (1927–2002), the first Japanese American female lawyer in Hawai‘i, the first woman of color to become a U.S. congressional representative, and the namesake for Title IX. During the late 1960s and 1970s, Mink challenged the use of the Pacific lands, waters, and peoples as sites of military experimentation, subject to nuclear and chemical testing as well as war games. Mink’s political worldview, shaped by her experiences and understanding of the interconnectedness between human and nonhuman life a

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Brower, Daniel. "Russian Roads to Mecca: Religious Tolerance and Muslim Pilgrimage in the Russian Empire." Slavic Review 55, no. 3 (1996): 567–84. http://dx.doi.org/10.2307/2502001.

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The Russian empire provided Islam a sheltered but precarious place within its borders. Sporadic efforts at forced conversion to Orthodoxy ended in 1773 with Catherine II's edict of religious tolerance, which officially acknowledged the existence of the Muslim community and allowed the free practice of its essential religious rites. Among these, pilgrimage to Mecca (hajj) was one of the most sacred. But distrust of Islam and fear of Muslim revolt, fed by an almost paranoid apprehension of pan-Islamic solidarity, were deeply embedded in tsarist policies and attitudes toward pious Muslims.

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Tekić, Ivan, and Charles Watkins. "‘Sacred groves’- an insight into Dalmatian forest history." Šumarski list 145, no. 7-8 (2021): 337–46. http://dx.doi.org/10.31298/sl.145.7-8.3.

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The French administration in Dalmatia (1805-1813) was short but is often praised by foresters as advanced in terms of woodland management because of their establishment of so-called sacred groves or sacri boschi. Based on archival sources and 19<sup>th</sup> century maps, this research explores the establishment and demise of sacred groves and places them within the broader forest history of Dalmatia. It reveals that the literal translation of the term sacro bosco as sacred grove (sveti gaj) by the 19<sup>th</sup> century foresters was not precise which caused misrepres

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Ando, Clifford. "The Palladium and the Pentateuch: Towards a Sacred Topography of the Later Roman Empire." Phoenix 55, no. 3/4 (2001): 369. http://dx.doi.org/10.2307/1089127.

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Kirillin, Vladimir M. "Sacred Land –Roman Empire – Byzantium — Rus’: The Concept of Heredity in Old Russian Literature." Studia Litterarum 3, no. 1 (2018): 118–39. http://dx.doi.org/10.22455/2500-4247-2018-3-1-118-139.

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25

Freeze, Gregory L. "Christianizing Crimea: Shaping Sacred Space in the Russian Empire and Beyond (review)." Catholic Historical Review 97, no. 2 (2011): 385–86. http://dx.doi.org/10.1353/cat.2011.0031.

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Храпунов, Никита. "Christianizing Crimea: Shaping Sacred Space in the Russian Empire and Beyond by Mara Kozelsky." Ab Imperio 2011, no. 1 (2011): 346–54. http://dx.doi.org/10.1353/imp.2011.0059.

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27

Blackburn, Steven P. "Book Review: Earth, Empire, and Sacred Text: Muslims and Christians as Trustees of Creation." International Bulletin of Missionary Research 34, no. 4 (2010): 235–36. http://dx.doi.org/10.1177/239693931003400415.

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28

Pedersen, Susan. "An International Regime in an Age of Empire." American Historical Review 124, no. 5 (2019): 1676–80. http://dx.doi.org/10.1093/ahr/rhz1028.

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Abstract A century after the victorious Allied powers distributed their spoils of victory in 1919, the world still lives with the geopolitical consequences of the mandates system established by the League of Nations. The Covenant article authorizing the new imperial dispensation came cloaked in the old civilizationist discourse, entrusting sovereignty over “peoples not yet able to stand by themselves under the strenuous conditions of the modern world” to the “advanced nations” of Belgium, England, France, Japan, and South Africa. In this series of “reflections” on the mandates, ten scholars of

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Akın, Yiğit. "The Ottoman Empire: The Mandate That Never Was." American Historical Review 124, no. 5 (2019): 1694–98. http://dx.doi.org/10.1093/ahr/rhz1030.

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Abstract A century after the victorious Allied powers distributed their spoils of victory in 1919, the world still lives with the geopolitical consequences of the mandates system established by the League of Nations. The Covenant article authorizing the new imperial dispensation came cloaked in the old civilizationist discourse, entrusting sovereignty over “peoples not yet able to stand by themselves under the strenuous conditions of the modern world” to the “advanced nations” of Belgium, England, France, Japan, and South Africa. In this series of “reflections” on the mandates, ten scholars of

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30

Porshnev, V. P. "Landscape gardening art of the Seleucid Empire." Vestnik of Saint Petersburg State University of Culture, no. 4 (45) (December 2020): 85–92. http://dx.doi.org/10.30725/2619-0303-2020-4-85-92.

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Landscape art of the state of the Seleucid Empire, which inherited a considerable part of the broken-up Alexander of Macedon’s Empire still was not a subject of a separate research. Unlike Ptolemaic Egypt where imperial gardeners managed harmoniously to unite the landscape planning inherited from sacred groves and parks of Hellas with Ancient Egyptian tradition of regular planning, there is no reason to speak about any specific «Seleucid’s style». Nevertheless, landscape art of this dynasty has the great interest to historians of ancient art as it fills a time gap between gardens and parks of

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GREEN, NILE. "Geography, empire and sainthood in the eighteenth-century Muslim Deccan." Bulletin of the School of Oriental and African Studies 67, no. 2 (2004): 207–25. http://dx.doi.org/10.1017/s0041977x04000151.

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This article examines the relationship between the Mughal colonization of the Deccan during the twelfth/eighteenth century and the development of the Sufi traditions of Awrangabad. Concurrent with the defeat of the Deccan sultanates was a process of re-ordering the sacred Muslim landscape of the Deccan into harmony with the cultural and political values of the region's new elites by the importation of Sufi traditions from the north. As a reflection of the wider cultural make-up of the Mughal world, questions of regional, political and ethnic affiliation were articulated by writers whose own re

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ALAVI, SEEMA. "‘Fugitive Mullahs and Outlawed Fanatics’: Indian Muslims in nineteenth century trans-Asiatic Imperial Rivalries." Modern Asian Studies 45, no. 6 (2011): 1337–82. http://dx.doi.org/10.1017/s0026749x11000266.

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AbstractThis paper follows the careers of ‘outlawed’ Indian Muslim subjects who moved outside the geographical and political space of British India and located themselves at the intersection of nineteenth century trans-Asiatic politics: Hijaz, Istanbul and the Arab provinces of the Ottoman Empire, and Burma and Acheh in the East. These areas were sites where ‘modern’ Empires (British, Dutch, Ottoman and Russian) coalesced to lay out a trans-Asiatic imperial assemblage. The paper shows how Muslim ‘outlaws’ made careers and carved out their transnational networks by moving across the imperial as

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33

Hebert, Joel. "“Sacred Trust”: Rethinking Late British Decolonization in Indigenous Canada." Journal of British Studies 58, no. 3 (2019): 565–97. http://dx.doi.org/10.1017/jbr.2019.3.

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AbstractThis article considers the political activism of Canada's Indigenous peoples as a corrective to the prevailing narrative of British decolonization. For several decades, historians have described the end of empire as a series of linear political transitions from colony to nation-state, all ending in the late 1960s. But for many colonized peoples, the path to sovereignty was much less straightforward, especially in contexts where the goal of a discrete nation-state was unattainable. Canada's Indigenous peoples were one such group. In 1980, in the face of separatism in Quebec, Prime Minis

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Tsakiridou, Cornelia A. "Empire of Sin: Militant Theology and Ideology in Early American Missions to the Ottoman Near East." New Perspectives on Turkey 33 (2005): 5–41. http://dx.doi.org/10.1017/s0896634600004222.

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After looking at this great empire of sin, and contemplating its strength and glory, I have been led to examine the predictions of scripture in respect to it […] And is it not probable that the success of these Christian operations will excite the rage of the enemy, and induce the beast, the false prophet, unconverted Jews, and hardened infidels, to. make one fatal struggle for the extermination of true religion […]? Woe to me if I ever leave this sacred calling, if I do not consecrate every faculty to my high profession. Ever may it be the language of my heart, ‘conquest or death.’

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Husain, Faisal H. "Water for the Saints of Baghdad: The Hydrology of a Sacred Ottoman Geography." Journal of Early Modern History 25, no. 4 (2021): 319–44. http://dx.doi.org/10.1163/15700658-bja10025.

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Abstract Following the conquest of Baghdad in 1534, the Ottoman Empire pursued a wide range of policies to maintain the shrines of Muslim saints buried in the province, many of whom were revered by both the Sunni Ottomans and the Shiʿi Safavids. Ottoman endeavors entailed active management of the Tigris and Euphrates waters to provision inland shrines with water and guard those on the riverbanks from damaging floods. With a hydraulic infrastructure, the Ottomans appropriated the memories of the saints of Baghdad and reinforced their territorial claims to the province in the face of a rising Sh

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Loo, Tze M. "Islands for an Anxious Empire: Japan’s Pacific Island Mandate." American Historical Review 124, no. 5 (2019): 1699–703. http://dx.doi.org/10.1093/ahr/rhz1013.

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Abstract A century after the victorious Allied powers distributed their spoils of victory in 1919, the world still lives with the geopolitical consequences of the mandates system established by the League of Nations. The Covenant article authorizing the new imperial dispensation came cloaked in the old civilizationist discourse, entrusting sovereignty over “peoples not yet able to stand by themselves under the strenuous conditions of the modern world” to the “advanced nations” of Belgium, England, France, Japan, and South Africa. In this series of AHR “reflections” on the mandates, ten scholar

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37

Fabbro, Eduardo. "Conspicuously by their absence: Long-haired Kings, Symbolic Capital, Sacred Kingship and other contemporary myths." SIGNUM - Revista da ABREM 13, no. 1 (2012): 22. http://dx.doi.org/10.21572/2177-7306.2012.v13.n1.02.

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The character of post-Roman government has long been a central issue in understanding the transition from the Roman Empire to the Early Medieval kingdoms. One of the models for understanding the process focuses on the transition of a somewhat rational Roman government to a sacred ‘Germanic’ kingship. Even though this interpretation has long been disproved, it has been brought back to life in a new form, as a reading in cultural anthropology, using as a case example the Long-Haired Merovingian Kings. This article questioned this new approach and reviews the flaws of the historiographic bases of

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Bezhuk, O. M. "Religious relics of Italy." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no. 91 (2018): 111–15. http://dx.doi.org/10.32718/nvlvet9123.

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Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and c

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Bultrighini, Ilaria. "THURSDAY (DIES IOVIS) IN THE LATER ROMAN EMPIRE." Papers of the British School at Rome 86 (October 27, 2017): 61–84. http://dx.doi.org/10.1017/s0068246217000356.

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This paper discusses two scanty but complex groups of sources which seem to suggest that Thursday (dies Iovis, that is, Jupiter's Day in the Roman planetary seven-day week) was a day of rest in honour of Jupiter during the later imperial period: a number of ecclesiastical texts from late antique Gaul and Galicia, and three documentary papyri from Oxyrhynchus. The former imply that an unofficial observance of Jupiter's Day, as opposed to the Christian Lord's Day (Sunday), persisted among the populace despite Church opposition to such deviant behaviour. The latter hint at Thursday being a non-wo

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Bayly, C. A. "Knowing the Country: Empire and Information in India." Modern Asian Studies 27, no. 1 (1993): 3–43. http://dx.doi.org/10.1017/s0026749x00016061.

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Kingsley Martin's critique of imperialism was born out of socialist rationalism and long overseas lecture tours. But in Leonard Woolf, his friend and periodic replacement at the offices of the New Statesman, we have a confidant who had, for several years before 1914, abandoned the rarefied circles of Bloomsbury, to become a civil administrator in Ceylon. Woolf's experience of colonial government had soured him from the beginning. He came to feel that the British were eternally shut out from knowledge of the lives of the Ceylonese subjects by an almost palpable curtain of ignorance and racial p

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Demjaha, Dritëro. "THE POST-MODERN AS NEO-MEDIEVAL: INTERSECTIONS OF RELIGION, NATIONALISM, AND EMPIRE IN MODERNITY AND BEYOND (WITH AN EXCURSUS ON ALBANIAN NATIONALISM)." SEEU Review 12, no. 2 (2017): 218–50. http://dx.doi.org/10.1515/seeur-2017-0025.

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Abstract This essay connects Benedict Anderson’s analysis of print capitalism as the enabling feature of modernity for the emergence of nationalism with an account of pre-modern sacral imaginings. It argues, following Bronislaw Szerszynski, that the contemporary post-modern ordering of the sacred vis-à-vis nature and culture designates a ‘partial-return’ to pre-modern imaginings and a reterritorialisation of religions which engenders emerging multiplicities and co-existing differences. It argues furthermore that the nation state (and its corollaries), an institution of modernity cannot adequat

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Abdusalamov, Magomed-Pasha B., and Nikolay D. Chekulayev. "ACQUISITION OF THE GARRISON OF THE HOLY CROSS FORTRESS (1722-1735): BASED ON THE MATERIALS OF THE CENTRAL STATE ARCHVE OF THE REPUBLIC OF DAGESTAN." History, Archeology and Ethnography of the Caucasus 16, no. 2 (2020): 264–79. http://dx.doi.org/10.32653/ch162264-279.

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Introduction. In article mainly on the basis of materials of the Central state archive of the Republic of Dagestan history of stay of the Russian imperial troops in Dagestan of the first third of the XVIII century is reconstructed. Authors of article from objective positions, taking into account achievements of domestic Caucasus studies on the basis of deep studying, the analysis and generalization of archival materials set as the purpose to define a role of garrison of fortress of the Sacred Cross in implementation of the Caucasian policy by the Russian Empire in Dagestan. In article th

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Brockopp, Jonathan E. "Earth, Empire and Sacred Text: Muslims and Christians as Trustees of Creation, by David L. Johnston." Comparative Islamic Studies 8, no. 1-2 (2014): 220–23. http://dx.doi.org/10.1558/cis.v8i1-2.220.

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Reinhard, Johan. "House of the Sun: The Inka Temple of Vilcanota." Latin American Antiquity 6, no. 4 (1995): 340–49. http://dx.doi.org/10.2307/971836.

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Although the ceremonial center of Vilcanota was called the third most important temple in the Inka empire in the sixteenth century, its exact location and meaning have remained matters of conjecture. In this article I examine historical and archaeological information which demonstrates that the temple was located at the pass of La Raya. Ecological and ethnographic data from the region support the conclusion that the temple was built at La Raya because of the area's association with sacred rivers and mountains which were in turn linked with fertility concepts, the birth of the sun, and an ecolo

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CLARK, JANE. "FARINELLI AS QUEEN OF THE NIGHT." Eighteenth Century Music 2, no. 2 (2005): 321–33. http://dx.doi.org/10.1017/s147857060500031x.

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The popular conception of the eighteenth century as The Age of Reason has perhaps obscured the values cherished by many people at the time. The strength of its ‘legitimist political movements’ is hard for a modern mind to grasp. Even harder is the ‘political fantasy’ of the ‘renewed empire’ prophesied by Virgil. But these ideas were very real to the eighteenth-century mind. To this must be added the sacred nature of the ancient Orders of Chivalry and their origins in the Crusades, as well as their connections with the Templars and ancient Freemasonry. All this must be taken into account when c

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Gürbüzel, Aslıhan. "Bilingual Heaven: Was There a Distinct Persianate Islam in the Early Modern Ottoman Empire?" Philological Encounters 6, no. 1-2 (2021): 214–41. http://dx.doi.org/10.1163/24519197-bja10013.

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Abstract What is the language of heaven? Is Arabic the only language allowed in the eternal world of the virtuous, or will Muslims continue to speak their native languages in the other world? While learned scholars debated the language of heaven since the early days of Islam, the question gained renewed vigor in seventeenth century Istanbul against the background of a puritan reform movement which criticized the usage of Persian and the Persianate canon as sacred text. In response, Mevlevī authors argued for the discursive authority of the Persianate mystical canon in Islamic tradition (sunna)

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Davis, Lloyd. "Sexual Secrets and Social Knowledge: Henry James's The Sacred Fount." Victorian Literature and Culture 26, no. 2 (1998): 321–35. http://dx.doi.org/10.1017/s1060150300002448.

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Henry James's Autobiography recalls a first vision of “vast portentous London” in 1855, and contrasts brother William's boredom to his own imaginative response to the city (Small Boy 157, 170–71). Having moved there, he feels that amid the “London scene” he can fully exercise his “intellectual curiosity,” feeding “on the great supporting and enclosing scene itself” (Middle Years 553, 564). A later announcement to William Dean Howells that “henceforth I must do, or half do, England in fiction” comes as no surprise (Letters 284). James would follow up his intention in half-a-dozen novels, gradua

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Mayfield, Alex R. "Galleons from the “Mouth of Hell”: Empire and Religion in Seventeenth Century Acapulco." Journal of Early Modern Christianity 5, no. 2 (2018): 221–45. http://dx.doi.org/10.1515/jemc-2018-0008.

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Abstract Scholarship on the Spanish galleon trade has tended to ignore both the importance of religion and the significance of the port of Acapulco. This paper will seek to offset each shortcoming by offering a glimpse into the religious life of Acapulco during the seventeenth century. This glimpse will aim to establish the spatial linkages between religion and economy in the port by (1) identifying the sacred places, practices, and missions of the city, and (2) illustrating how they were intimately related to the galleon trade. Though Acapulco occupied a paradoxical space within the broader S

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WHITE, HARRY. "SACRED MUSIC IN THE HABSBURG EMPIRE 1619–1740 AND ITS CONTEXTS ROOSEVELT ACADEMY, MIDDELBURG 5–8 NOVEMBER 2009." Eighteenth Century Music 7, no. 2 (2010): 329–32. http://dx.doi.org/10.1017/s1478570610000308.

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Zhantiev, Dmitry. "Islamic Traditionalism in the Syrian Provinces of the Ottoman Empire during the Age of Abdulhamid II (1876—1909)." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015902-1.

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The article examines the reasons and main manifestations of Islamic traditionalism as a stable system of views that dominated the Syrian provinces of the Ottoman Empire in the last quarter of the 19th — early 20th centuries. Consideration of the main theses of the ideological heritage of Abu l-Huda al-Sayyadi, Salih al-Munayir, Yusuf al-Nabhani and their ideological supporters, as well as the socio-political ties between them, allows us to comprehend the strategies of Sultan Abdulhamid II to justify the sacred and lawful, from an Islamic point of view, the nature of the Sultan&apos;s power

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