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Journal articles on the topic 'Urban exegesis'
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1
Moos, A. I., and M. J. Dear. "Structuration Theory in Urban Analysis: 1. Theoretical Exegesis." Environment and Planning A: Economy and Space 18, no. 2 (February 1986): 231–52. http://dx.doi.org/10.1068/a180231.
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Huho, Julius M., Rose C. Kosonei, and Peter, K. Musyimi. "The Media of Washatiyah Dakwah in Quranic Exegesis Study." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 932–46. http://dx.doi.org/10.33258/birci.v3i2.921.
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Food waste occurs when food is ready for consumption but not consumed. Food waste has considerable social, economic and environmental impacts. Even though it has become a global concern, no comprehensive studies on food waste in Kenya is available. This study sought to establish the sociodemographic determinants of households’ food waste in Garissa sub-county, in Garissa County, Kenya. A total of 165 consumers were involved in the study. Bakery products were the most wasted. The per capita food wasted was 6.1 kg/person/year or approximately 5.1 tonnes (equivalent to 39,352,110 Kcal) for Garissa County. At a per capita consumption of 2360 Kcal/ person/day, the food wasted was enough to feed 16,674 people for one day. Males were more wasteful than females. Food waste was higher in households: headed by people aged 25 – 34 years; with higher income; with urban residency and with large sizes. Annually, Kshs 9600 (US$96) per household was lost from the wasted food translating to a loss of Kshs 1.4 billion (US$ 13.6 million) from the 141,353 households in Garissa County. With guidance and good policies, food waste can be managed since the majority of the consumers were concerned about food waste and had intentions to reduce it.
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Parrish, John W. "You Show Your Smith and I’ll Show Mine: Selection, Exegesis, and the Politics of Citation." Method & Theory in the Study of Religion 21, no. 4 (2009): 437–59. http://dx.doi.org/10.1163/094330509x12568874557252.
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AbstractThis essay reflects on the politics and poetics of citation, and offers a constructive reading of Jonathan Z. Smith’s work. This is accomplished by a careful, critical reading of Hugh Urban’s trenchant critiques of Smith. I argue that the referential techniques through which Urban constructs his argument are highly selective and often manipulate the relevant texts. The final pages of the essay consider how, based on the techniques of citation employed, one can always produce a different reading. The essay thus serves as an “e.g.” of how our methods and theories drive our use of data and create our object of study; or, as Smith puts it, scholars have no privileged “place on which to stand.”
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Krupar, Shiloh. "Sustainable World Expo? The Governing Function of Spectacle in Shanghai and Beyond." Theory, Culture & Society 35, no. 2 (October 27, 2016): 91–113. http://dx.doi.org/10.1177/0263276416669414.
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This paper explores the Shanghai 2010 World Expo to show how spectacle serves a governing function of the Chinese developmental state. I introduce soil exegesis as a method to excavate sedimented power relations of spectacle, undergirding the expo’s presentation. This approach investigates how spectacle is a state-territorializing project and pedagogical venture that relies on and denies the state socialist-era’s waste, to produce a ‘new nature’ and perform socio-technical management of crisis and crowds. Dynamic rearrangement of soil quality and composition facilitated the urban redevelopment zone of sustainable futures, while interactive-technocratic environments inserted visitor bodies into expo surveillance systems and infrastructure without reference to the embedded political ecology of the mass event within Shanghai and beyond. The article concludes by considering ethical legacies of the event and the ways ‘sustainable spectacle’ operates through waste administration and environmental performance that ‘greenwash’ the socialist past and obstruct other governing arrangements.
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Mntambo, Nduka. "Asymmetries : Iterative Cinematic Cartographies." International Journal of Film and Media Arts 5, no. 2 (November 13, 2020): 138–57. http://dx.doi.org/10.24140/ijfma.v5.n2.08.
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The article functions as an exegesis for the installation project on the city titled Asymmetries (2018/19/20). The installation and its various iterations is conceived as a making-thinking-spectatorial research project on the urban premised on strategies developed through modes of artistic research. The project explores various forms of contemporary film practices in order to explore and re-imagine city life beyond the confines of teleological conceptions. In particular, the writing and its iterative explorations relates to cinema aesthetics and its political confrontation with the mono-focal conception of cinema and its projection norms. The work invites the reader momentarily suspend the position of the passive spectator and assume the position of a collaborative explorer or experimenter in various acts of cinematic cartography. The suspension of the inactive spectator position might lead to the re-examination of equivalences between the reader’s learned gaze and of epistemic prompts offered in this artistic research project on the city.
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Luckin, Bill. "Accidents, disasters and cities." Urban History 20, no. 2 (October 1993): 177–90. http://dx.doi.org/10.1017/s0963926800010373.
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Despite a massive proliferation in the literature on ‘risk’ and ‘disaster management’ in the contemporary world, historians have been slow to clarify their thoughts on these issues. The paper seeks to remedy this state of affairs. For the purposes of exegesis, it separates disasters, mishaps and accidents into ‘natural’, ‘social’, ‘symbolic’ and ‘individual’ categories, before summarizing and interrogating the influential theoretical work of Karl Figlio in this field. In terms of conclusions, the article suggests a provisional social-historical methodology for the recovery and reconstruction of the individual ‘moment’ of the accident; proposes a breaking down of the barriers between ‘domestic’ and ‘non-domestic’ occurrences of this type; and analyses reasons for lack of scholarly interest in the area as a whole. Focused predominantly on Britain, the paper also draws selectively on European and extra-European experience; and deploys numerous examples derived from urban history in order to press home its major points.
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Beard, Mary. "A complex of times: no more sheep on Romulus' birthday." Proceedings of the Cambridge Philological Society 33 (1987): 1–15. http://dx.doi.org/10.1017/s0068673500004892.
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This paper argues that one of the functions of the Roman ritual calendar – the sequence of religious festivals as they occurred throughout the year – was to define and delineate Roman power, Roman history and Roman identity; and that it did this by evoking events from different chronological periods of the Roman past and arranging them in a meaningful sequence of time, but not a sequence defined by linear, narrative, history. I am concerned principally with the practice of Roman ritual during the late Republic and early Empire; and my argument depends on taking seriously the discussions of the various festivals preserved in the writings of contemporary Romans and Greeks – men who practised or observed the rituals. I want to stress that we should take the rituals and the preserved exegesis together – and I emphasize together – as an important part of a symbolic, religious discourse that continued to be meaningful in the complex urban society of Rome in the age of Cicero, Augustus, Seneca or Hadrian.
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Ahmadi, Rizqa, Wildani Hefni, and Mutrofin Mutrofin. "INDONESIAN GLOBAL IKHWAN’S RECEPTION AND EXPRESSION TOWARD SUNNAH POLYGAMY IN ONLINE MEDIA." ULUL ALBAB Jurnal Studi Islam 20, no. 1 (June 25, 2019): 70–94. http://dx.doi.org/10.18860/ua.v20i1.5660.
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Evidence of the strength of Indonesian Muslim relations with the text tradition can be found in various practices of daily life. The text referred to in this paper is religious texts, especially hadith. Each group in the community has an expression of diverse receptions to a text. Global Ikhwan, one of the urban Muslim communities in Indonesia which declares the call for polygamy, reveals interesting receptions and expressions to be explored. With a virtual ethnographic approach (netnography), the authors find that they perceive hadith exegesis. The group interpreted the command of polygamy with a more realistic interpretation. They perceive the command of polygamy in the hadith with the meaning of sunnah matrûkah (abandoned sunnah), which is not done by many Muslims. Their expressions are manifested in organizing a short course, coaching for prospective wives who are ready for polygamy, publications, and declarations to various media. If viewed from the aspect of the reception function of the text, the traditions that are receptions are categorized into informative functions, which function as sources of information for carrying out an action.
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Lavery, Carl, Deborah P. Dixon, and Lee Hassall. "The Future of Ruins: The Baroque Melancholy of Hashima." Environment and Planning A: Economy and Space 46, no. 11 (January 1, 2014): 2569–84. http://dx.doi.org/10.1068/a46179.
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Here, we present an iteration of our theoretical/creative writing project Hashima, begun in 2012. The paper is a collaboration and draws on the different discourses, practices and sensibilities of a performance theorist, a geographer, and a visual artist. For us, Hashima, located off the coast of Nagasaki, Japan, and a former site of forced labor and intensive offshore coal-mining, is a provocation for experimentation. Hashima, exploited and abject, has offered itself, unsurprisingly, to the fetishistic gaze of artists, photographers urban explorers, and ruin enthusiasts. The logic here is to control representation, and to determine and fix the meaning of the island as always in reference to something else and elsewhere. Paradoxically, there is no sense of temporality or transformation in these representations of ruins; time has been stopped in an image. By contrast, we want to draw out the allegorical value of Hashima not as a site of loss, but as a baroque, blasted landscape of monstrous becomings that resists, and forefronts, this tendency to collapse history into nature. In the following, we introduce the island before turning to an exegesis of Walter Benjamin's writing on German baroque tragedy in order to demonstrate how representation itself becomes tainted through a material encounter with the baroque's two primary topoi, the ruin and the labyrinth. To do this, we finish with a creative narrative and two images illustrating our methodology.
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Palazón Botella, María Dolores, and José Antonio Molina Gómez. "Estudio iconográfico del panteón de las familias Erades-Navarro en el cementerio Nuestro Padre Jesús de Murcia." Revista Murciana de Antropología, no. 26 (December 23, 2019): 77–94. http://dx.doi.org/10.6018/rmu/368581.
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La simbología de la muerte escribiría una destacada página en el panteón que las familias Erades-Navarro elevarían en el cementerio de Nuestro Padre Jesús de Murcia, a través de un complejo escultórico realizado por la saga Ibáñez. En su configuración los elementos iconográficos conjugarían repertorios clásicos de la muerte con otros propios de la religión cristiana. El presente trabajo indaga en la composición e interpretación de los mismos a través de un estudio iconográfico que focaliza la atención en el valor de los signos y su exegesis. A partir del cual se demuestra que la finalidad del conjunto fue recrear y remarcar el camino hacia la vida eterna y la resurrección. Principios que subyacían en la consideración antropológica de la muerte. The Erades-Navarro families ordered the construction a common burial place (in the urban cemetery of Nuestro Padre Jesús, Murcia) where works of art created by the Ibañez wokshop do reflect a rich death symbolism. Iconographic elements are combined with classical repertoires of death among others which are typical of the christian religion. This paper explores their composition and interpretation implementing an iconographic study that focuses the attention on the value and meaning of signs. We think it is probed that aim of artists was to recreate and accentuate the way to eternal life and the resurrection, two founding forms of the anthropological understanding of death.
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Pace, Joseph L. "I Am a Palestinian Christian." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 109–12. http://dx.doi.org/10.35632/ajis.v15i2.2180.
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Many small pieces fit together to create the puzzle that is Palestine. One of thesmaller, but certainly not insignificant, pieces of the puzzle is the PalestinianChristian community, which clearly traces its origins back to the first century.Mitri Raheb makes the comment that it is not necessary for a PalestinianChristian to go on pilgrimage because one “is already at the source itself, thepoint of origin” (p. 3). Pilgrimage in the sense of a physical journey is perhapsnot necessary, but some sort of spiritual exploration, which is at the heart of pilgrimage,is indeed in order. Raheb performs this pilgrimage in two ways: byexploring his family’s complicated denominational background and by providinga refreshing exegesis of a handful of biblical texts.One might assume that Palestinian Christians are all members of churchessuch as the Syrian Orthodox, Armenian, or Jacobite, together with a few adventurousconverts to eastern Orthodoxy or Roman Catholicism. The thought of aPalestinian Lutheran community is one that stretches the Western image of thePalestinian Christian community but does give a more accurate picture of thecomplicated Christian church in Palestine. In spite of its small and fragmentednature, the Palestinian Christian community has traditionally held an importantplace in the life of Palestine. Members of this community are historically progressiveand urban-oriented, many earning a living as merchants and shopkeepers(p. 19). The community is also traditionally well-educated and multilingual,in large part because of the evangelistic efforts of denominations such asGerman Lutherans and the English-speaking Anglican Church as well as otherProtestant denominations. Raheb notes that this Christian community has neverenjoyed political autonomy, as it has always existed withii occupied territory,ruled by Byzantines (technically Christian, although more concerned with politicaland cultural hegemony) and their Muslim and Ottoman successors and thenby British mandate and now by Israel. The absence of autonomy is a threat tothe swival of any community, especially a small community. Lack of self-government,or appropriate representation in the government, leads to a number ofsignificant threats to the community’s viability. Issues of economic, social, andpolitical injustice are all problems with which the Palestinian Christian communityhas had to contend.Emigration- or moving to new places where political, economic, and socialoppression are not as devastating-is one traditional way a community seeks topreserve itself; and, Raheb notes, it also has significant biblical antecedents,which become important later in the book as he explores the Exodus. Since1948, the size of the Palestinian Christian community has decreased significantly,in large part due to emigration to South and North America and WesternEurope. The comment has been made that within a few generations there will be ...
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Silva, Fabiana Trindade da, and Cristina Engel de Alvarez. "A exegese legislativa acerca da ventilação urbana: proposição de sistema para avaliação de adequabilidade." Paranoá: cadernos de arquitetura e urbanismo, no. 11 (July 14, 2018): 23–34. http://dx.doi.org/10.18830/issn.1679-0944.n11.2014.12081.
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Constituição Federal de 1988 (BRASIL, 2013) quanto pelo Estatuto da Cidade de 2001 (BRASIL, 2012) como instrumento básico de expansão urbana. Cabe a este a função de intervir no processo de desenvolvimento local a partir da compreensão integradora dos diversos fatores que influem na dinâmica citadina, dentre eles os fatores ambientais. Nas cidades litorâneas de clima tropical úmido, como é o caso do município de Vitória (ES), a ventilação natural se destaca como um recurso desejável na mitigação do desconforto térmico. Dessa forma o objetivo desta pesquisa foi a proposição de um sistema para cognição da exegese legislativa concernente às questões de ventilação natural urbana contida nos planos diretores urbanos, cuja aplicação inicial baseia-se na realidade do município de Vitória, capital do Espírito Santo. A metodologia utilizada constitui-se em 03 (três) etapas: a primeira trata do levantamento teórico e experimental; a segunda é caracterizada pela estruturação do método; e a etapa final diz respeito à aplicação do sistema para uma área de amostra assim como a discussão dos resultados encontrados. Os resultados obtidos apontam que o sistema proposto demonstrou resultados satisfatórios em seu primeiro teste de aplicabilidade, sendo capaz de identificar os itens que necessitam de revisão e os que devem ser mantidos. Na aplicação inicial para o PDU (Plano Diretor Urbano) de Vitória (ESPÍRITO SANTO, 2012) constatou-se que os critérios para utilização do sistema são adequados e recomenda-se a realização de novos testes visando seu aperfeiçoamento.
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Berfelde, Rabea. "Dialektische Methodologie vor dem Hintergrund planetarischer Urbanisierung." sub\urban. zeitschrift für kritische stadtforschung 8, no. 3 (December 15, 2020): 257–61. http://dx.doi.org/10.36900/suburban.v8i3.633.
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New Urban Spaces, die jüngste Monografie von Neil Brenner, ist eine anspruchsvolle Lektüre, die, so schlägt die Rezension vor, auf zweierlei Weise gelesen werden kann. Zum einen kann man durch Brenners Ausführungen die sich seit der Weltwirtschaftskrise der 1970er Jahre und dem Ende des fordistisch-keynesianischen Akkumulationsregimes kontinuierlich verändernde kapitalistische Raumproduktion nachvollziehen. Sein Buch fasst dabei sowohl die wichtigsten Mainstream-Theoretisierungen als auch die kritischen Debatten zusammen, welche diese Veränderung begleiteten. Zum anderen lässt sich New Urban Spaces auch als Exegese der Dialektik als Methodologie der kritischen Stadtforschung lesen und verstehen.
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Andrews, Frances. "Doubting John?" Studies in Church History 52 (June 2016): 17–48. http://dx.doi.org/10.1017/stc.2015.2.
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This essay focuses on the figure of John the Baptist in prison and the question he sent his disciples to ask Christ: was he ‘the one who is to come’ (Matthew 11: 2–3)? Having observed how the Fathers strove to distance John from the perils of doubt in their readings of this passage, it traces the way their arguments were picked up by twelfth- and thirteenth-century biblical exegetes and then by authors of anti-heretical dispute texts in urban Italy, where the Baptist was a popular patron saint. So as to give force to their own counter-arguments, learned polemicists, clerical and lay, made much of heretics’ hostility to John, powerfully ventriloquizing a doubting, sceptical standpoint. One counter-argument was to assign any doubts to John's disciples, for whose benefit he therefore sent to ask for confirmation of the means of Christ's return, neatly moving doubt from questions of faith to epistemology. Such ideas may have seeped beyond the bounds of a university-trained elite, as is perhaps visible in a fourteenth-century fresco representing John in prison engaging with anxious disciples. But place, audience and genre determined where doubt was energetically debated and where it was more usually avoided, as in sermons for the laity on the feast of a popular saint.
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Castiñeira Ezquerra, Marina. "El principado de Urbino como corte-jardín : Castiglione y su tratado de cortesanía." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 12 (January 1, 1999). http://dx.doi.org/10.5944/etfiv.12.1999.3388.
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El presente artículo se propone realizar la exégesis de un tratado renacentista de "buenas maneras», II libro del cortegiano de Baldassare Castiglione, utilizando como herramienta clave el concepto de «jardín». Nuestro análisis examina este concepto en la obra mencionada, entonces, en cuanto arquetipo mítico de la cultura occidental que ha servido en los periodos bajomedieval y renacentista para legitimar política y socialmente la ideología cortesana. Encuadrada bajo los supuestos de esta ideología, la acción política «ajardina» el territorio al civilizarlo. La «corte-jardín» se convierte en el escenario cultural utópico de la sociedad urbana y colonizadora del campo de un cierto periodo histórico. II libro del cortegiano de Baldassare Castiglione, demuestra de manera destacada esa tendencia de unificar sociedad, cultura y naturaleza. Esta obra literaria es un tratado de corte, referido al principado de Urbino, publicado en Venecia en 1528, y que gozó de gran acogida y amplia repercusión en toda Europa tiasta la caída del Antiguo Régimen. Al intentar legitimar la institución cortesana, el autor compone sistemáticamente una segunda naturaleza domesticada o «corte-jardín» que representa la cultura cortesana del principado italiano renacentista. La institución gubernamental aparece entonces como una prolongación de la naturaleza, y el territorio político semeja un jardín.The present article is aimed to accomplish the exegesis of a Renaissance treatise of «good manners», II libro del cortegiano from Baldassare Castiglione, by using the «garden» concept as a key tool. Our analysis examines this concept through the above aforementioned piece of work, then, as for mythical archetype in western culture which was of use along Low Middie Ages and Renaissance to politically and socially legitimize the court ideology. Framed under this ideology assumptions, the politic action «gardens» the territory when civllizing. The «court-garden» becomes the utopian cultural scenario for the urban society and a colonist of country for a certain historical period. II libro del cortegiano from Baldassare Castiglione boldly shows that tendency to unify society, culture and nature. This literature piece of work is a court treatise, concerning Urbino princedom, published in Venice in 1528, which enjoyed good reception and was far-reaching throughout Europe until the fall of the Oíd Regime. When trying to legitimize the court institution, the author systematically makes up a second tame nature or «court-garden» representing the court culture for Renaissance Italian princedom. The government institution appears then as an extensión of nature, and the political territory resembles a garden.
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Chattopadhyay, Shankhadeep. "Spatializing the Musicking Of an Expressive Urban Imagination: A Trans-Cultural Evaluation of the Early-Modern Rock Music of Bengal." Rupkatha Journal on Interdisciplinary Studies in Humanities 13, no. 2 (June 30, 2021). http://dx.doi.org/10.21659/rupkatha.v13n2.51.
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The technological reproduction of the imaginary has always reflected a polarization in urban consciousness, considering the city as the urban ‘body’—which retains a space for contemporary imaginations. Rock music of the American 60s radiates exactly such urban consciousness by constantly experimenting with lyrics, sounds, images and celebrations, which continually harmonize with the changing industrial and technocratic city structures. This paper explores a progressive cultural synthesis between the American and the early-modern rock music of Bengal. The city of Kolkata in West Bengal has always been repleted with a vibrant ‘representational space’ with a high rate of western-music consumption since the late 1970s, thus reflecting western urban ethos into the Indian urban imagination through modern Bengali rock music. Lefebvre (1974) suggests that the potential for genuine social change is possible only through the city as practised rather than the city as planned; on this note, this paper analyzes how the Indian urban imagination negotiated with the everyday urban experience of distant musical and cultural behaviours through ‘musicking’ by producing a musically reflective space where thought, feelings and different moods are crafted and performed. Further, how, in the age of technical reproduction, rock music produces a ‘counter-space’ by projecting urban ethos, which acts as an exegetic tool for the symptomatic reading of any expressive culture, and makes the city claim its spatial identity.