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Journal articles on the topic 'Secular space'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Iqtidar, Humeira. "The Islamic Secular." American Journal of Islam and Society 34, no. 2 (2017): 59–62. http://dx.doi.org/10.35632/ajis.v34i2.765.

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Professor Sherman A. Jackson, an authority on Islamic legal and intellectualhistory, has claimed in this article that a particular form of the secular is internalto Islam. For him, the secular is primarily a manifestation of the differentiationof spheres of human life. The Islamic secular, he argues, is revealedthrough a close reading of the boundaries that the Sharia self-imposes uponits jurisdiction and that implicitly operationalizes a type of differentiation. Hisargument rests upon a distinction between Sharia and the wider religion ofIslam. This allows him to claim that the Sharia’s self-

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2

Popovic, Svetlana. "Dividing the indivisible: The monastery space - secular and sacred." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 47–65. http://dx.doi.org/10.2298/zrvi0744047p.

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The spatial dualism, secular - sacred, reflected deeply on the creation of the Byzantine monastery space. My investigation focused on the dualism of monastic spaces and buildings, especially on their secular aspects in Byzantine cenobitic monasteries.

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3

Mitchell. "Cultivating new post-secular political space." Global Discourse 8, no. 4 (2018): 567–72. http://dx.doi.org/10.1080/23269995.2018.1530037.

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4

Mersch, Carol. "Religion, Space Exploration, and Secular Society." Astropolitics 11, no. 1-2 (2013): 65–78. http://dx.doi.org/10.1080/14777622.2013.801933.

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5

Wijaya, I. Kadek Merta. "THE SEMIOTICS OF BANYAN TREE SPACES IN DENPASAR, BALI." International Journal on Livable Space 4, no. 2 (2019): 48. http://dx.doi.org/10.25105/livas.v4i2.5564.

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ABSTRACT The concept of Banyan space (spaces under Banyan tree) possesses both secular and ritual values. Secular values are related to the use of space for socio-economic activities, such as trading to others and meeting with friends. Ritual values are related to activities that take place around the Banyan tree as an expression of belief on the tree’s “tenget” (sacred) values. Secular and ritual values create the concept of space on Banyan tree, based on the elements of space and the conception used of these spaces. A system of signs (signifier and signified) mark the values or meaning

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6

Nilsson, Mats, and Mekonnen Tesfahuney. "What Space for Female Subjectivity in the Post-Secular?" Theory, Culture & Society 36, no. 7-8 (2019): 173–92. http://dx.doi.org/10.1177/0263276419873127.

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This article heeds previous calls for revitalized feminist accounts of gender and religion. Having identified post-secular female pilgrimages as practices that actuate a ‘third space’, we claim that it is a space that cannot be adequately theorized from within secular feminist perspectives and attendant conceptions of subjectivity, agency and autonomy. Nor do perspectives from religious studies and its conceptions of piety as expressions of subjectivity, agency and autonomy do justice to the spatialities and subjectivities of post-secular female pilgrims. The article aligns itself with the bud

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7

Nakai, Hiroshi, and Hiroshi Kinoshita. "Secular perturbations of asteroids in secular resonance." Celestial Mechanics 36, no. 4 (1985): 391–407. http://dx.doi.org/10.1007/bf01227492.

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8

Shostak, Arthur. "The Holocaust Memorial Museum: Sacred Secular Space." European Legacy 22, no. 5 (2017): 628–29. http://dx.doi.org/10.1080/10848770.2017.1304056.

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9

Sumaruk, P. V., and T. P. Sumaruk. "Solar activity and geomagnetic field secular variations." Kosmìčna nauka ì tehnologìâ 16, no. 2 (2010): 5–11. http://dx.doi.org/10.15407/knit2010.02.005.

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10

Bordovitsyna, T. V., I. V. Tomilova, and G. O. Ryabova. "The effect of secular resonances on the long-term orbital evolution of uncontrolled near-Earth objects." Proceedings of the International Astronomical Union 9, S310 (2014): 176–77. http://dx.doi.org/10.1017/s1743921314008199.

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AbstractA set of 29 low order secular resonance relations in the near-Earth satellite dynamics has been obtained and their influence on dynamic evolution of objects has been investigated on time intervals of 100 years. The analysis of the results shows that secular resonances are very common phenomena in the near-Earth orbital space. Sharp resonances are concentrated in the orbital space areas where the semi-major axes a ⩾ 20000 km and the inclinations i ⩾ 50○. In some areas objects have several secular resonances. The superposition of several secular resonances or orbital and secular resonanc

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11

Tse, Justin K. H. "Working Evangelicalisms: Deploying Fragmented Theologies in Secular Space." AAG Review of Books 1, no. 2 (2013): 92–97. http://dx.doi.org/10.1080/2325548x.2013.827045.

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12

Fadel, Mohammad. "The Islamic Secular." American Journal of Islam and Society 34, no. 2 (2017): 56–58. http://dx.doi.org/10.35632/ajis.v34i2.764.

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Professor Sherman Jackson’s essay “The Islamic Secular” challenges the popularconception within the Muslim community that norms are either “Islamic”or “un-Islamic.” Insofar as popular Muslim consciousness accords legitimacyonly to the “Islamic” and grants only grudging, if any, legitimacy to the “non-Islamic,” this intervention is welcome and profoundly needed. But his ambitionhere goes beyond correcting misconceptions within the community itself:It is also an intervention in debates about the secular, secularization, and religionin western academic discourses. In the brief space allotted to m

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13

Hesová, Zora. "Is public sphere secular by principle?" Context: Journal of Interdisciplinary Studies 1, no. 2 (2022): 145–57. http://dx.doi.org/10.55425/23036966.2014.1.2.145.

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The article critically examines the place of religion in modern conceptions of public space and asks whether the modern public space is “secular” in principle and what it means. Questioning the place of religious communities, traditions and claims in a public sphere clearly hinges on the conception of public sphere. The answer given will depend on the perspective we adopt, whether it is a normative perspective, a critical anthropological perspective and a philosophical-historical perspective. The article examines three answers that stand for three different perspectives and that are the follow

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14

Selim, Nasima. "Learning the Elsewhere of ‘Inner Space’." Religion and Society 11, no. 1 (2020): 105–19. http://dx.doi.org/10.3167/arrs.2020.110108.

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How is access to the Elsewhere facilitated through affective pedagogy in a contemporary Sufi setting in Germany? This article draws analytical lessons from Inayati healing seminars that took place in the summer of 2013. Participants were instructed to feel the Elsewhere of ‘inner space’ in the material/corporeal realities by attuning to breath, sonic resonance, collective movement, and attentive listening. The affective pedagogy of the teacher extended the spatial-temporal coordinates of the Elsewhere (as framed by Mittermaier) to include ‘fleeting affects’ among its unknown elements. These pe

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15

Kramynin, A. P., and A. V. Mordvinov. "Solar activity secular cycles." Geomagnetism and Aeronomy 53, no. 8 (2013): 949–52. http://dx.doi.org/10.1134/s0016793213080112.

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16

Allen, Tyler R., Terry M. Trojan, and Edward F. Harris. "Evidence favoring a secular reduction in mandibular leeway space." Angle Orthodontist 87, no. 4 (2017): 576–82. http://dx.doi.org/10.2319/091416-688.1.

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ABSTRACT Objective: Researchers have documented secular trends in tooth size among recent generations. This study was a test for a change in mandibular leeway space. Materials and Methods: Dental casts from participants in the Denver Growth Study (23 boys, 22 girls; born in the 1930s) were compared with casts from a contemporary series of orthodontic patients (23 boys, 22 girls; born in the 1990s). All were phenotypically normal, healthy American whites. Results: Analysis of variance (accounting for sex) showed that the cumulative mandibular primary canine plus first and second primary molar s

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17

Lehman (Chit Hlaing), F. K. "Monasteries, Palaces and Ambiguities: Burmese Sacred and Secular Space." Contributions to Indian Sociology 21, no. 1 (1987): 169–86. http://dx.doi.org/10.1177/006996687021001016.

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18

Dreier, Mary Sue Dehmlow. "Book Review: Invading Secular Space: Strategies for Tomorrow's Church." Missiology: An International Review 34, no. 3 (2006): 405–6. http://dx.doi.org/10.1177/009182960603400313.

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19

Dode, Z. V. "Secular imagery in the Islamic space of medieval Zirikhgeran." Archaeology, Ethnology and Anthropology of Eurasia 40, no. 1 (2012): 114–21. http://dx.doi.org/10.1016/j.aeae.2012.05.014.

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20

Celletti, Alessandra, Cătălin Galeş, and Giuseppe Pucacco. "Bifurcation of Lunisolar Secular Resonances for Space Debris Orbits." SIAM Journal on Applied Dynamical Systems 15, no. 3 (2016): 1352–83. http://dx.doi.org/10.1137/15m1042632.

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21

Baldi, Giorgia. "‘Burqa Avenger’: Law and Religious Practices in Secular Space." Law and Critique 29, no. 1 (2017): 31–56. http://dx.doi.org/10.1007/s10978-017-9208-5.

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22

Colorado, Carlos. "Reconciliation and the secular." Social Compass 67, no. 1 (2020): 72–85. http://dx.doi.org/10.1177/0037768619894510.

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Using the lens of political theory, this article examines how the Canadian Truth and Reconciliation Commission (TRC) captures the ways in which Indigenous political actors operate in a spiritual key in the public sphere. It considers how the Calls to Action of the TRC – the implementation of which has received support from federal, provincial and municipal governments – imply a re-envisioning of Canadian society that cannot be accommodated within a rigidly ‘closed’ secularism, which sequesters ceremony and sacrality to the private sphere. The paper argues that the model of open secularism posi

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23

Munro, Zachary A. "Proximity of Borders." Secular Studies 3, no. 1 (2021): 27–48. http://dx.doi.org/10.1163/25892525-bja10014.

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Abstract Defining nonreligion has raised conceptual uncertainties about its substantive ontology and its relational distinctions from religion, secularity, secularization, and the secular. The field’s early development has deployed the religious/secular binary as a methodological tool, rendering secularity and nonreligion visible through its discursive positioning of being in-relation to religion. Although this has proven productive in substantiating such concepts, it has also constrained the field by identifying its objects of study indirectly. This paper argues for a proximal distinction bet

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24

Wilson, Richard. "Hybrid Organization in the Church: Hybrid Church as a Strategy for Public Engagement." International Journal of Public Theology 15, no. 4 (2021): 554–74. http://dx.doi.org/10.1163/15697320-01540019.

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Abstract Hybrid churches adopt some local business practices and identities in order to create a place and role in secular public space for a public engagement.1 They use hospitality and embassy to challenge the basis of public engagement, discourse, objectives and goals. Hybrid organization alongside hospitality and embassy enables the creation of alternative public spaces in which engagement and discourse may take place according to an alternative communicative base to conventional public discourse, intentionally to critique secular conventions of public presence and discourse.

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25

Hedges. "The Secular Realm as Interfaith Space: Discourse and Practice in Contemporary Multicultural Nation-States." Religions 10, no. 9 (2019): 498. http://dx.doi.org/10.3390/rel10090498.

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While classically posited as the separation of religion from public life, it is suggested that the contemporary secular public sphere in multicultural contexts has become a habitat for interfaith dialogue. Looking at dynamics in classical secular theory as well as some recent theorists of secularism and multiculturalism, most particularly Jürgen Habermas, Charles Taylor, Tariq Modood, and Rajeev Bhargava, it is shown that far from being hostile to religion much of the practice of secularism is often entwined with particular discourses of religious norms. Using spatial theory, especially that o

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26

Schatten, Kenneth H., and Jerome A. Orosz. "Solar constant secular changes." Solar Physics 125, no. 1 (1990): 179–84. http://dx.doi.org/10.1007/bf00154787.

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27

Froeschl�, Ch, and H. Scholl. "Secular resonances: New results." Celestial Mechanics 43, no. 1-4 (1987): 113–17. http://dx.doi.org/10.1007/bf01234558.

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28

Bowyer, Andrew D. "Inner-Space and Liquid Myths: J.G. Ballard as a Post-Secular Writer." Literature and Theology 34, no. 3 (2020): 304–21. http://dx.doi.org/10.1093/litthe/fraa010.

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Abstract British novelist James Graham Ballard (1930–2009) was an inveterate mythmaker. In this article, I characterise him as a post-secular writer who saw the imagination as a means to confront trauma, probe memory, and salvage meaning in a secular age. Anchoring the argument in a selection of novels and works that constitute his ‘autobiographical turn’, I suggest that resonances with contemporary theology may be detected, particularly the disruptive, anti-fascist, postmodern, ‘tehomic’ theology of Catherine Keller.

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29

Vinh, Pham Chi, and Vu Thi Ngoc Anh. "An approximate secular equation of Rayleigh waves in an elastic half-space coated by a thin weakly inhomogeneous elastic layer." Vietnam Journal of Mechanics 37, no. 1 (2015): 71–80. http://dx.doi.org/10.15625/0866-7136/37/1/5900.

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In this paper, the propagation of Rayleigh waves in a homogeneous isotropic elastic half-space coated with a thin weakly inhomogeneous isotropic elastic layer is investigated. The material parameters of the layer is assumed to depend arbitrarily continuously on the thickness variable. The contact between the layer and the half space is perfectly bonded. The main purpose of the paper is to establish an approximate secular equation of the wave. By applying the effective boundary condition method an approximate secular equation of second order in terms of the dimensionless thickness of the layer

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30

Nasritdinov, Emil, and Nurgul Esenamanova. "The War of Billboards: Hijab, Secularism, and Public Space in Bishkek." Central Asian Affairs 4, no. 2 (2017): 217–42. http://dx.doi.org/10.1163/22142290-00402006.

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In this article, we explore how religion claims its space in the city of Bishkek. The growing community of practicing Muslims asserts the right to be in the city, live according to its religious ideals, and create Islamic urban spaces. Such claims do not remain uncontested and, because religious identity has strong visual manifestation, religious claims become the subject of strong public debate. This contestation overlaps with socially constructed gender hierarchies—religious/secular claims over the urban space turn into men’s claims over women with both sides (religious and secular) claiming

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31

Tuan, Tran Thanh, and Tran Ngoc Trung. "The dispersion of Rayleigh waves in orthotropic layered half-space using matrix method." Vietnam Journal of Mechanics 38, no. 1 (2016): 27–38. http://dx.doi.org/10.15625/0866-7136/38/1/6191.

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In this paper, the secular equation of Rayleigh surface waves propagating in an orthotropic layered half-space is derived by the matrix method. All the layers and the half-space are assumed to have identical principle axes. The explicit form of the matrizant for each layer is obtained by the Sylvester's theorem. The derived secular equation takes only real values and depends only on the dimensionless variables and dimensionless material parameters. Hence, it is convenient in numerical calculation.

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32

Creese, Jennifer. "Secular Jewish Identity and Public Religious Participation within Australian Secular Multiculturalism." Religions 10, no. 2 (2019): 69. http://dx.doi.org/10.3390/rel10020069.

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Many Australian Jews label their Jewish identity as secular. However, public representations of Jewish culture within Australian multiculturalism frequently highlight the religious practices of Judaism as markers of Jewish cultural authenticity. This study explores how secular Jews sometimes perform and reference Jewish religious practice when participating in communal events, and when identifying as Jewish to non-Jews in social interactions and in interactions with the state. Ethnographic participant observation and semi-structured in-depth interviews with nine self-identified secular Jews li

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33

Lebner, Ashley. "Race, space, secularism, and the writing of history." Focaal 2017, no. 77 (2017): 118–26. http://dx.doi.org/10.3167/fcl.2017.770110.

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Collins, John F. 2015. Revolt of the saints: Memory and redemption in the twilight of Brazilian racial democracy. Durham, NC: Duke University Press.Seales, Chad E. 2013. The secular spectacle: Performing religion in a Southern town. Oxford: Oxford University Press.

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34

Clayton, Dan. "Evolution of the secular organ performance space: An historical overview." Journal of the Acoustical Society of America 104, no. 3 (1998): 1823. http://dx.doi.org/10.1121/1.423460.

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35

Avila-Reese, V., A. Carrillo, O. Valenzuela, and A. Klypin. "Secular evolution of galactic discs: constraints on phase-space density." Monthly Notices of the Royal Astronomical Society 361, no. 3 (2005): 997–1004. http://dx.doi.org/10.1111/j.1365-2966.2005.09240.x.

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36

Berg, Anna Lea. "From religious to secular place-making: How does the secular matter for religious place construction in the local?" Social Compass 66, no. 1 (2019): 35–48. http://dx.doi.org/10.1177/0037768618813774.

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The literature on religious place-making has largely prioritized an emic perspective of religious actors often reducing the secular aspect of such place-making to a mere ‘emptying out’ of religion from public space. Based on ethnographic observations and in-depth interviews with political and religious representatives in Montreuil, one of the flagship towns of the ‘red belt’ of municipalities around Paris, this article looks at secular aspects of religious place construction. The discussion focusses on two practices of secular place-making: defining of religion ‘worthy’ of place and shifting t

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37

Beggan, Ciarán, and Kathy Whaler. "Forecasting secular variation using core flows." Earth, Planets and Space 62, no. 10 (2010): 821–28. http://dx.doi.org/10.5047/eps.2010.07.004.

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38

Morbidelli, Alessandro. "Asteroid Secular Resonant Proper Elements." Icarus 105, no. 1 (1993): 48–66. http://dx.doi.org/10.1006/icar.1993.1110.

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39

Namouni, Fathi. "Secular Interactions of Coorbiting Objects." Icarus 137, no. 2 (1999): 293–314. http://dx.doi.org/10.1006/icar.1998.6032.

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40

Kopeikin, Sergei M., and Valeri V. Makarov. "Astrometric Effects of Secular Aberration." Astronomical Journal 131, no. 3 (2006): 1471–78. http://dx.doi.org/10.1086/500170.

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41

Kozai, Yoshihide. "Secular perturbations of resonant asteroids." Celestial Mechanics 36, no. 1 (1985): 47–69. http://dx.doi.org/10.1007/bf01241042.

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42

Marzari, F., and M. Nagasawa. "Secular evolution of close-in planets: the effects of general relativity." Monthly Notices of the Royal Astronomical Society 493, no. 1 (2020): 427–36. http://dx.doi.org/10.1093/mnras/staa271.

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ABSTRACT Pairs of planets in a system may end up close to their host star on eccentric orbits as a consequence of planet–planet scattering, Kozai, or secular migration. In this scenario, general relativity and secular perturbations have comparable time-scales and may interfere with each other with relevant effects on the eccentricity and pericenter evolution of the two planets. We explore, both analytically and via numerical integration, how the secular evolution is changed by general relativity for a wide range of different initial conditions. We find that when the faster secular frequency ap

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43

Koster, Jan. "Ritual performance and the politics of identity." Journal of Historical Pragmatics 4, no. 2 (2003): 211–48. http://dx.doi.org/10.1075/jhp.4.2.05kos.

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The theory of ritual presented in this article is based on the notion of “territory.” Ritual performance encompasses a set of techniques to affect the identity of participants: away from individuality and by communal demarcation of a symbolic territorial model in space or time. The form of ritual is seen as autonomous, i.e. as relatively independent of meaning. As a set of identity-affecting techniques, the elements of ritual can be integrated into both religious and secular settings. There is a natural tension between individuality, responsibility and the potentially totalitarian implications

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44

Grishaeva, Ekaterina. "Religion in the Mediatized Public Spaces in Scandinavian Countries: Between Secular Neutrality and Nationalism." Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, no. 4 (2019): 299–319. http://dx.doi.org/10.17323/1728-192x-2019-4-299-319.

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The following article presents a systematic review of the studies of religion in the mediatized public sphere of Scandinavian countries. The mediatized public sphere is tackled as constituted by interrelated media spaces, those of mass media, the Internet, and religious media and media of popular culture which are specifically organized public spaces, each of which varies in their degree of openness to different publics. A review of the empirical research reveals the specificity of the public (re)presentations of religion in each media space. In the Scandinavian mass media, religious issues ar

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45

Orioli, Iêda Maria, Jorge S. López Camelo, Monica Rittler, and Eduardo E. Castilla. "Sentinel phenotype for rubella embryopathy: time-space distribution in Brazil." Cadernos de Saúde Pública 27, no. 10 (2011): 1961–68. http://dx.doi.org/10.1590/s0102-311x2011001000009.

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The dyad comprising eye anomalies and congenital heart defects in the same newborn has been proposed as the best sentinel phenotype for the early detection of rubella embryopathy. Time-space birth prevalence distributions of the eye-heart dyad were described in 36 Brazilian hospitals from the Latin-American Collaborative Study of Congenital Anomalies - ECLAMC network, for the period 1994-2008. Seventy dyad cases observed among 554,531 births showed seasonal variation (Χ2 = 5.84; p < 0.05), suggesting an environmental etiology, with an increase in cases in October-March and acrophase in Dece

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46

Singh, Baljeet, and Baljinder Kaur. "Propagation of Rayleigh waves in an incompressible rotating orthotropic elastic solid half-space with impedance boundary conditions." Journal of the Mechanical Behavior of Materials 26, no. 3-4 (2017): 73–78. http://dx.doi.org/10.1515/jmbm-2017-0016.

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AbstractIn this paper, the governing equations of an incompressible rotating orthotropic elastic medium are formulated and are solved to obtain Rayleigh surface wave solutions in a particular half-space. The surface of half-space is subjected to impedance boundary conditions, in which normal and tangential stresses are proportional to frequency times normal and tangential displacement components, respectively. A secular equation for Rayleigh surface wave is obtained. With the help of MATLAB, the secular equation is solved numerically to obtain non-dimensional wave speed. The dependence of non-

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47

Parks, Sara. "“Historical-Critical Ministry? The Biblical Studies Classroom as Restorative Secular Space”." New Blackfriars 100, no. 1086 (2018): 229–44. http://dx.doi.org/10.1111/nbfr.12446.

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48

Ranz, Rebecca, and Nuzha Allassad Alhuzail. "Beyond the officially secular: Female religious students in the academic space." Women's Studies International Forum 75 (July 2019): 102245. http://dx.doi.org/10.1016/j.wsif.2019.102245.

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49

Morris, Daniel, and Tyagan Miller. "Sacred Space and secular concern in the photography of Tyagan Miller." Visual Communication Quarterly 13, no. 4 (2006): 224–39. http://dx.doi.org/10.1207/s15551407vcq1304_3.

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50

Bash, Leslie. "Religion, schooling and the state: negotiating and constructing the secular space." Revista Española de Educación Comparada, no. 33 (January 25, 2019): 12. http://dx.doi.org/10.5944/reec.33.2019.22327.

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As a prelude to the paper it should be stated that its genesis originates in conference presentations delivered on two separate occasions to two separate audiences. The first was to a mixed group of teacher educators, Roman Catholic priests and nuns, as well as others from diverse religious traditions, at a one-day conference on religion and pluralism held in Dublin, Republic of Ireland. The expressed focus for this conference was ‘inter-faith’ but with the addition of a secular dimension. The second presentation was to an international group largely comprised of comparative education scholars

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