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Статті в журналах з теми "Landscapes – Turkey – Religious aspects":
1
Myga-Piątek, Urszula, and Oimahmad Rahmonov. "Winery regions as the oldest cultural landscapes: remnants, signs, and metamorphoses." Miscellanea Geographica 22, no. 2 (June 30, 2018): 69–80. http://dx.doi.org/10.2478/mgrsd-2018-0009.
Анотація:
Abstract Considering the general typology of landscapes, winery landscapes are a subtype of agricultural landscapes. A winery landscape is an area in which the dominant land use or indigenous vegetation consists of extensive grapevine crops, that is, vineyards and/or areas covered by wild grapevines; where a specific wine culture has evolved, or grapes constitute an important part of the local diet. In this paper, winery landscapes are studied at two levels: typological (as a repeatable, specific type of area with precisely defined characteristic features), and regional (regional areas that are unique and individual). The authors analyze the evolution of winery landscapes over time and describe their natural and historical aspects. A wide range of factors were taken into consideration: historical and political, socio-economic, cultural and religious influences, as well as the natural environmental background. This paper aims to describe the evolution of winery landscapes in Europe and beyond by considering the Mediterranean Basin, Asia Minor, Transcaucasia, and Central Asia.
2
Wenzel, Heiko. "Sharing Abraham? Narrative Worldview, Biblical and Qur’anic Interpretation and Comparative Theology in Turkey." European Journal of Theology 28, no. 1 (December 1, 2020): 91–92. http://dx.doi.org/10.5117/ejt2019.1.018.wenz.
Анотація:
SummaryBristow offers an important contribution to really crucial issues. He deals with many significant aspects, stimulates further thinking and invites one’s own positioning. The author impressively demonstrates the value of theological reflection growing from the interaction with others and developing its meaning in such setting. His book excels through helpful observations and important perspectives, which offer many beneficial stimuli. This represents the successful start of a series and more volumes will hopefully follow soon.RésuméBristow apporte ici une contribution importante sur des questions cruciales. Il aborde de nombreux aspects pertinents, stimule la réflexion et invite le lecteur à se positionner. Il montre de façon impressionnante l’intérêt d’une réflexion théologique qui progresse dans l’interaction avec d’autres et qui élabore sa signification dans un tel contexte. Cet ouvrage est excellent en vertu de ses observations utiles et de ses perspectives importantes, avec de nombreux apports stimulants. C’est un début réussi pour une série dans laquelle de nombreux autres volumes devraient suivre dans un proche avenir.ZusammenfassungBristow legt einen wichtigen Beitrag zu durchaus weichenstellenden Fragen vor. Er behandelt viele wichtige Aspekte und regt zum Weiterdenken und zur eigenen Positionierung an. Der Verfasser demonstriert eindrücklich den Wert von theologischen Reflexionen, die aus der Begegnung mit Menschen herauswachsen, daran wachsen und dort ihre Bedeutung entfalten können. Das Buch zeichnet sich durch gute Beobachtungen und wichtige Perspektiven aus, die viele gute Impulse anbieten. Der Start in diese Buchreihe ist damit gelungen. Weitere Bände schließen sich dem hoffentlich bald an.
3
Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
Анотація:
In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
4
Majıev, G. "Features of Relations between the State and Religion: Principles and Development Trends." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (December 15, 2020): 31–41. http://dx.doi.org/10.47526/2020/2664-0686.034.
Анотація:
In this article analyzes aspects of religion and state relations in Iran and Turkey. In order to open relations between the state and religion, analyzed the features of the manifestation of religious elements in the power system of these countries, including the country's Constitution and legislation regulating the sphere of religion, the activities of religious parties and religious communities. In addition, special attention was paid to the geographical location of the two countries, ethnic and religious composition, and cultural history. Among Islamic countries, Iran and Turkey have a number of differences in religious and state relations compared to other Muslim countries. Therefore, it is important to focus on the models of these two countries when studying the world experience of relations between religion and the state in a comprehensive way. This is especially important for Kazakhstan, which is moving in a secular direction. In the structure of the state administration of Iran, the influence of the religious corps «Valiyat Faqih» is predominant. In Turkey, on the other hand, the religious administration of Dianet is subordinate to the presidential administration. In Iran, religious parties are politically active, while in Turkey, political parties are not allowed to use any religious elements. However, despite these features, both countries are recognized in the world as States that give priority to the Muslim religion. Since the article is aimed at uncovering the specifics of state-confessional relations in Iran and Turkey, structural and functional and comparative analysis methods have been used in the study.
5
O'CONNELL, JOHN MORGAN. "A Staged Fright: Musical Hybridity and Religious Intolerance in Turkey, 1923–38." Twentieth-Century Music 7, no. 1 (March 2010): 3–28. http://dx.doi.org/10.1017/s147857221100003x.
Анотація:
AbstractThis article is concerned with the relationship between musical style and religious prejudice in Turkey during the early Republican period (1923–38). It focuses on a musical contest in 1932 between a Jewish cantor (hazan) and an Islamic vocalist (hafız) in the presence of Mustafa Kemal Atatürk (1881–1938), the president of the Turkish Republic who instigated revolutionary reforms that affected many aspects of Turkish culture, including music. Historical accounts of this musical contest not only suggest how religious discrimination manifested itself in a competitive setting but also serve to question the parameters of religious tolerance in Turkey, a country often admired for its favourable attitude towards Jews during the twentieth century. The discussion draws on Homi Bhabha's concept of a ‘third space’ to uncover the complex relations that existed in Turkey between Jews and Muslims on the one hand and among Jews on the other. It also invokes Bhabha to show how music can be viewed as a ‘supplementary discourse’ that serves both to unify cultural interests and to perpetuate cultural differences. By challenging the accepted narrative of religious tolerance in historical sources, the article explores through music the characteristics and consequences of racism in the country during a period of growing anti-Semitism both at home and abroad.
6
Gumpert, Gary, and Susan J. Drucker. "The Question of Identity in a Divided Media Landscape : The Case of Cyprus." Res Publica 39, no. 2 (June 30, 1997): 281–92. http://dx.doi.org/10.21825/rp.v39i2.18593.
Анотація:
The military operations of 1974 in Cyprus led to the formation of two autonomous areas houding Turkish Cypriots in the north and the Greek Cypriots in the south. The island is divided by the "Green Line", patrolled by U.N. peace keeping forces.Movement is blocked and communication severed. There are multiple and conflicting Cypriot identities and feelings of nationalism ranging from pride in being Cypriots, to feelings of connection to Hellenic heritage, and cultural along with political and economic ties to Greece. A Turkish Cypriot identity linked to a distinct religious and linguistic background co-exists with Turkish settlers living in the independent north yet tied to Turkey. This article examines the division from a communication perspective taking into account language, religion, the visual landscape and the media landscape on each side ofthe "Green Line" along with interlocking media landscapes with Greece or Turkey in order to explore influences shaping collective identity and nationalism.
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Fox, Jonathan. "The Secular-Religious Competition Perspective in Comparative Perspective." Politics and Religion 12, no. 3 (June 17, 2019): 524–34. http://dx.doi.org/10.1017/s175504831900018x.
Анотація:
AbstractPolitical secularism is defined as “an ideology or set of beliefs advocating that religion ought to be separate from all or some aspects of politics or public life (or both).” In the secular–religious competition perspective, I argue that political secularists compete with religious political actors to influence government policy around the world. Yet this competition is complicated by many factors. The contributions to this symposium demonstrate that this is the case in their examination of secular–religious tensions and state–religion relations in Denmark, the Netherlands, Germany, Italy, Turkey, and Tunisia. These cases show that government religion policy evolves over time and is deeply influenced by secular–religious competition but that this competition is a complex one involving many other factors and influences.
8
Hosta, Nilay, and Birsen Limon. "Changing features of the concept of pilgrimage: the example of the Mevlana's museum in Konya." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 196–210. http://dx.doi.org/10.30674/scripta.67367.
Анотація:
Mevlana Celaleddin Rumi was a philosopher who influenced our era with his ‘humanist’ thoughts, his invitation towards everybody to friendship and brotherhood and his ideas about love and humanism. The museum, opened in his name in 1926 in Konya, Turkey, has been converted into a special place, describing Mevlevi’s way of life, telling the history of the Mevlana Dervish lodge and exhibiting related works with religious historical values. This important Museum, attracting many visitors from all over the world, including Turkey, represents unique examples both in architecture and genuine works of arts from Seljuk and the Ottoman period.Today faith tourism, emerging as a business sector, due to the increasing number of travelling people everyday, fulfils the space of the religious obligations related to travelling and also shows itself in religious aspects, not only pertaining to the major dimensions of a religion, but also by affecting all other religion-related rituals. The Mevlana Museum has become one of the places affected by the faith tourism. It has turned into an economic resource and become an important place for advertising Turkey, having visitors any time of year.
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Esen, Selin, and Levent Gonenç. "Religious Information on Identity Cards: A Turkish Debate." Journal of Law and Religion 23, no. 2 (2008): 579–603. http://dx.doi.org/10.1017/s074808140000237x.
Анотація:
In 2006, the Turkish Grand National Assembly (TGNA) made a notable departure from historical precedent when it replaced the Population Register Law of 1972. The 1972 law, in Article 43, required that the national registry records on all households in Turkey contain the religion of all family members unless, under Article 46, an individual or family went to court to make a revision in these records. This was the legal basis of the inclusion of religious information on Turkish identity cards, issued in accordance with the information in family registers. Article 35 of The Population Services Law of 2006 now provides: “Requests about the religious information in household registers shall be approved, modified, left blank or deleted, in accordance with the written application of the concerned person.”We shall argue, in this paper that Article 35 of the Population Services Law of 2006 is unconstitutional just like Article 43 of the Population Register Law of 1972 was, and that information about individuals' religions should be deleted from both the national register and individuals' identity (ID) cards. The inclusion of religious information in the identity cards of citizens or resident aliens, who apply for Turkish citizenship, violates the religious liberty in Turkey, particularly under a “neutrality” conception of that right. We shall review the jurisprudence of the Turkish Constitutional Court concerning ID cards in the light of the negative and positive aspects of religious liberty, focus on the different meanings of neutrality such as “formal neutrality,” “substantive neutrality,” “aim neutrality,” “justification neutrality” and “consequences neutrality.” Before we evaluate this practice under neutrality theory, however, it would be appropriate to begin with a historical narrative about the origin of religious notations on Turkish identity cards, and explain the content and the meaning of the new law.
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Smith, Matthew. "“At War ’Twixt Will and Will Not”: On Shakespeare’s Idea of Religious Experience in Measure for Measure." Religions 9, no. 12 (December 17, 2018): 419. http://dx.doi.org/10.3390/rel9120419.
Анотація:
“Religions in Shakespeare’s Writings,” the title of this special issue, can prompt consideration not only of singular exceptions to the normative religious landscape but also of the ideas that support the banner under which a plurality of examples together may be described as “religious.” In recent years, readers of Shakespeare have devoted attention to exploring Shakespeare’s engagement with specific theological and sectarian movements in early modern Europe. Such work has changed how we view the relation between theater and its religious landscapes, but it may be that in focusing on the topical we overlook Shakespeare’s place among such sociologists and philosophers of religion as Montaigne, Hobbes, James, Weber, and Berger. To this end, I argue that in Measure for Measure Shakespeare uses law to synthesize certain aspects of religious experience from divergent corners. And drawing on descriptions of religion from anthropology and phenomenology, I suggest that Shakespeare unites his characters through patterns of action within this deadly exigency that demonstrate a shared experience of religion as a desire for salvation beyond the law.
Дисертації з теми "Landscapes – Turkey – Religious aspects":
1
Mermer, Alison Clare. "Aspects of religious identity : the Nurcu movement in Turkey today." Thesis, Durham University, 1985. http://etheses.dur.ac.uk/1614/.
2
Knapp, Riamsara Kuyakanon. "Environmental modernity in Bhutan : entangled landscapes, Buddhist narratives and inhabiting the land." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709242.
3
Banis, David. "The Wilderness Problem: A Narrative of Contested Landscapes in San Juan County, Utah." PDXScholar, 2004. https://pdxscholar.library.pdx.edu/open_access_etds/1972.
Анотація:
Wilderness preservation has been at the center of debates about public land policy for almost half a century, and nowhere has the controversy been more intractable than in Utah. Despite its vast expanses of unsetded and undeveloped red rock desert, managed primarily by the Bureau of Land Management (BLM), Utah has less designated wilderness than in any other state in the West. In this study, I focus on San Juan County in southeast Utah to study the conflict over the designation of wilderness. The controversy pits local residents and state politicians against state and national environmental groups, with the BLM shifting positions in between.
I analyze and interpret the wilderness debate from three different perspectives. The fIrst explores the history of the Utah wilderness debate from the first BLM wilderness inventory in the 1970's through its re-inventory in the 1990's. I examine the influence of national, regional, and local forces such as institutional change within the BLM, in-fIghting among Utah-based environmental interest groups, and the sagebrush rebellion and county supremacy movements. The second perspective incorporates the spatial analytical techniques of geographical information systems to provide a relatively objective view of landscape characteristics used to defIne wilderness. I interpret the landscape as a continuum of varying degrees of wildness, a product of inherent naturalness and the influences of human impacts. Lastly, I examine the personal views of the meaning of wilderness through the words of actual participants in the debate. In an analysis of the statements of both county residents as well as the Southern Utah Wilderness Alliance, I explore the mental images and ideas that influence the ways in which people value and understand the desert environment.
4
Hay, Anne Persida. "Physical and metaphysical zones of transition : comparative themes in Hittite and Greek Karst landscapes in the Late Bronze and Early Iron ages." Diss., 2021. http://hdl.handle.net/10500/27463.
Анотація:
English, Afrikaans and Zulu summariesWhile there is increasing interest in the effect of landscape on ancient imagination, less attention has been paid to the impact of restless karst hydrology on ancient beliefs. By identifying shared themes, this study compares and contrasts the way Hittites and Aegean people in the Late Bronze and Early Iron Ages reshaped peripheral karst landscapes into physical and imagined transitional zones. Karst geology underpins much of the Aegean and Anatolian landscape, allowing subterranean zones to be visible and accessible above ground via caves, springs, sinking streams, sinkholes and other unusual natural formations. In both cultures, certain dynamic landscapes were considered to be sacred porous points where deities, daemons, heroes and mortals could transit between cosmic realms. Evidence suggests that Hittites and Aegean people interpreted dramatic karst landscapes as liminal thresholds and spaces situated between the world of humans and the world of deities. Part One investigates physical zones of transition via the karst ecosystems of rural sanctuaries. Part Two considers the creative interpretation in myth and iconography of karst phenomena into metaphysical zones of transition. The examples reveal the way in which Hittites and Aegean people built their concept of the sacred on the extraordinary characteristics of karst geology. Numinous karst landscapes provided validity and a familiar reference point for the creation of imagined worlds where mortal and divine could connect.
Vandag is daar toenemende belangstelling in die effek van die landskap op die verbeelding van die mensdom in die oudheid - maar minder aandag word bestee aan die impak van die rustelose karst landskap op die mens se gelowigheid in die oudheid. Deur die identifisering van sekere gemene temas, vergelyk hierdie verhandeling die manier waarop die Hetiete en die Egeïese volkere in die Laat Brons- en vroeë Ystertydperke die omliggende karstlandskap herskep het in fisiese en denkbeeldige oorgangszones. Die Egeïese en Anatoliese landskap bestaan grotendeels uit karst geologie, met tot gevolg dat ondergrondse zones bo die grond sigbaar en toeganklik is in die vorm van grotte, bronne, sinkgate en ander uitsonderlike natuurlike formasies. In beide bogenoemde kulture is sekere landskapstonele beskou as heilige en poreuse punte waar gode, demone, helde en sterwelinge tussen die kosmiese zones kon beweeg. Die getuienis van die tyd suggereer dat die Hetiete en die Egeïese volkere die dramatiese karst landskappe as grense of drempels tussen hulle wêreld en dié van die gode beskou het. Deel Een ondersoek die fisiese oorgangszones deur te kyk na die karst ecostelsels waarin plattelandse heiligdomme hulle bevind het. Deel Twee beskou die kreatiewe gebruik van karst verskynsels as voorstellings van metafisiese oorgangszones in die gekrewe bronne en ikonografie. Die geselekteerde voorbeelde dui aan die manier waarop die Hetiete en Egeïese volke hulle konsepte van heiligdom gebaseer het op die buitengewone verskynsels van karst geologie. Numineuse karst landskappe het hulle idees gestaaf en ‘n bekende verwysingspunt uitgemaak waar die menslike en die goddelike met mekaar in kontak kon kom.
Ngenkathi intshisekelo ekhulayo yethonya lokwakheka komhlaba emcabangweni wasendulo, kunakwe kancane umthelela we-karst hydrology engenazinkolelo ezinkolelweni zasendulo. Ngokukhomba izingqikithi okwabelwana ngazo, lo mqondo uqhathanisa futhi uqhathanise indlela amaHeti nabantu base-Aegean kweLate Bronze kanye ne-Early Iron Ages abuye abuye abumbe kabusha imigwaqo ye-karst yomngcele ibe yizingxenye zesikhashana zomzimba nezicatshangwe. I-Karst geology isekela kakhulu indawo yezwe i-Aegean ne-Anatolian evumela ukuthi izindawo ezingaphansi komhlaba zibonakale futhi zifinyeleleke ngaphezu komhlaba ngemigede, iziphethu, imifudlana ecwilayo, imigodi yokushona nokunye ukwakheka okungokwemvelo okungajwayelekile. Kuwo womabili amasiko izindawo ezithile eziguqukayo zazithathwa njengezindawo ezingcwele zokungena lapho onkulunkulu, amademoni, amaqhawe nabantu abafayo bengadlula phakathi kwezindawo zomhlaba. Ubufakazi bukhombisa ukuthi amaHeti nabantu base-Aegean bahumusha imidwebo emangazayo yekarst njengemikhawulo yemikhawulo nezikhala eziphakathi komhlaba wabantu nezwe lonkulunkulu. Ingxenye yokuqala iphenya izindawo eziguqukayo zomzimba ngokusebenzisa imvelo ye-karst yezindawo ezingcwele zasemakhaya. Ingxenye Yesibili ibheka ukutolikwa kokudala kunganekwane nakwizithonjana zezinto ze-karst kube izingxenye eziguqukayo zenguquko. Izibonelo ziveza indlela abantu abangamaHeti nabantu base- Aegean abawakha ngayo umqondo wabo ongcwele ngezimpawu ezingavamile ze-karst geology. Amathafa amahle we-karst ahlinzeka ngokusebenza kanye nephuzu elijwayelekile lesethenjwa lokwakhiwa kwamazwe acatshangelwe lapho abantu abafayo nabaphezulu bangaxhuma khona.
Biblical and Ancient Studies
M. A. (Ancient Near Eastern Studies)
5
Tepe, Sultan. "Political religion versus secular nationalism : a comparative analysis of religious politics in Israel and Turkey." 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3108517.
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Van, der Ryst Anna Francina Elizabeth. "Reigns of Hattušili III, Puduhepa and their son, Tudhaliya IV, ca 1267-1228 BCE." Diss., 2016. http://hdl.handle.net/10500/22661.
Анотація:
In this dissertation, I investigate the impact of the extended religious and political elements in the ancient Near East of the Late Bronze period that influenced the reigns of Hattušili III, his consort, Queen Puduhepa, circa 1267 to 1237 BCE and their son Tudhaliya IV circa 1237 to 1228 BCE. As rulers of the Hittites, they were not the greatest and most influential royals, like the great Suppiluliuma I circa 1322 to 1344 BCE, but their ability to adopt an eclectic approach similar to that of their great predecessors regarding religion, politics, international diplomacy and signing treaties made this royal triad a force to be reckoned with in the ancient Near East. Therefore, central to this investigation will be the impact of Hattušili III’s usurpation of the throne and Puduhepa’s role in the Hurrianisation of the state cult and pantheon. Also included is a brief investigation into the continuation of the reorganisation and restructuring of the Hittite state cult and local cult inventories by Tudhaliya IV and his mother Puduhepa after the death of Hattušilli III. By researching this royal triad, their deities, their Hurro-Hittite culture and the textual evidence of their rule, it becomes possible to assemble some of the elements that impacted on their rule. I have used available transliterated translated texts and pictures to support and illustrate the investigation of this complex final period in the history of the Hittite Empire.Biblical and Ancient Studies
MA (Ancient Near Eastern Studies)
Книги з теми "Landscapes – Turkey – Religious aspects":
1
Chisholm, Cathy Cummings. Landscapes of the heart. Louisville, Ky: Bridge Resources, 1998.
2
Lane, Belden C. The solace of fierce landscapes: Exploring desert and mountain spirituality. New York: Oxford University Press, 1998.
3
John, O'Donohue. Four elements: Reflections on nature. New York: Harmony Books, 2010.
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Lesser, Ian O. Ethnic and religious strains in Turkey: Internal and external implications. Santa Monica, CA: RAND, 1997.
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Walsham, Alexandra. The reformation of the landscape: Religion, identity, and memory in early modern Britain and Ireland. Oxford: Oxford University Press, 2011.
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Dinnebier, Antonia. Die Innenwelt der Aussenwelt: Die schöne "Landschaft" als gesellschaftstheoretisches Problem. Berlin: Technische Universität Berlin, 1996.
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K, Smith Donald. Creating understanding: A handbook for Christian communication across cultural landscapes. Grand Rapids, Mich: Zondervan, 1992.
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Devji, Faisal. Landscapes of the Jihad: Militancy, morality, modernity. Ithaca, N.Y: Cornell University Press, 2005.
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Candy, Julie M. The archaeology of pilgrimage on the Camino de Santiago de Compostela: A landscape perspective. Oxford: Archaeopress, 2009.
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Candy, Julie M. The archaeology of pilgrimage on the Camino de Santiago de Compostela: A landscape perspective. Oxford: Archaeopress, 2009.
Частини книг з теми "Landscapes – Turkey – Religious aspects":
1
Janku, Andrea. "Landscapes and Environmental Change." In Advances in Religious and Cultural Studies, 118–34. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1807-6.ch007.
Анотація:
This chapter is the second part of an exploration into the history and meaning of landscapes, based on a case study of the “must-see” scenic spots or Eight Views (bajing 八景) of Linfen County in the south of China's Shanxi province. While the first part focused on the value of these iconic landscapes as sources of identity, this chapter will show how their aesthetic appreciation is intrinsically linked to their productive power. The author argues that it was largely the idea of productivity that made these landscapes amenable for aesthetic consumption and viable as sources of identity and meaning. It was the inherent instability of these productive aspects that made their aesthetic appreciation even more significant, as it ultimately depended on the precarious balance between the two.
2
Copson, Andrew. "3. Secularism diversifies." In Secularism: A Very Short Introduction, 31–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780198747222.003.0003.
Анотація:
In Asia in the 19th and 20th centuries, many reformers saw European secularism as an exemplar for their new political orders. Many Asian states went on to adopt a form they called secular, but that in practice conceals a diversity of ways of organizing religion. ‘Secularism diversifies’ examines two avowedly secular states—Turkey and India—who had resources within their own political and religious traditions with which to form their secularism. In the early 21st century, secularism is contested from all quarters, but is also winning new adherents in many parts of the world as populations subject to strong religious sanctions see it still as one of the essential aspects of modernity.
3
Eriksen, Stian Sørlie. "Flyktige rom og tynne steder: En transnasjonal og spatial analyse av pentekostale migrantmenigheter i Norge." In Rom og sted: Religionsfaglige og interdisiplinære bidrag, 67–92. Cappelen Damm Akademisk/NOASP, 2020. http://dx.doi.org/10.23865/noasp.110.ch4.
Анотація:
This article discusses sociocultural and theological aspects related to space and place for Christian migrants and Pentecostal migrant churches in Norway. The article addresses how Christian migrants and migrant congregations relate to and produce dimensions of place and space within their migratory contexts, drawing from contextual examples and theoretical perspectives on space and place. Thus, spatial perspectives provide frameworks for discussing issues of belonging, religious discourses, and spirituality with regard to the migrant communities themselves, in the wider religious landscape, and in society. In particular, we ask how experiences of spatial and social constraints help shed light on how migrants and migrant churches seek to make home in new contexts. This also relates to how these migrants and churches navigate within the translocal, symbolic and virtual landscapes of Pentecostal transnational networks. Finally, the article addresses spatial dimensions of these churches and networks’ aims to bring about spiritual and societal transformation.
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Taha, Ansari. "Foggara water which left an imprint in the culture of oases of the southwest region of Algeria." In The Cultural Dynamics in Water Management from Ancient History to the Present Age, 101–22. IWA Publishing, 2021. http://dx.doi.org/10.2166/9781789062045_0101.
Анотація:
Abstract In 2006, the UN Secretary-General Kofi Annan said in his message during the World Water Day in 2006, with the theme ‘water and culture’, that water is not only essential for life; it is also a wide-ranging cultural presence – an inspiration for artists, a focus of scientific research, and an indispensable element in the religious rituals of many traditions and faiths. All this shows the importance of water in different cultures and shows that water is a Social and Cultural Space. In arid landscapes like the south-west region of Algeria, water is at the heart of human existence and the development of this region. The people have managed this precious resource and have developed many cultural practices around water. The people gave their water management system of underground channels the name ‘foggara’. The aim of this study is to understand the purpose of foggaras and to examine how foggaras – as an essential system for life in an arid area – play an important, conceptual role in local cultural orientations. The people of this region have built an environment that respects the laws of sustainable development, that is to say the oasis. An oasis is composed of a source of water (foggaras), a village (ksar), and a palm-grove. The foggara water in an oasis has a strong cultural dimension. Without understanding and considering the cultural aspects of our water problems, no sustainable solution can be found.
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Thomas, Hugh M. "Conclusion." In Power and Pleasure, 228–30. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198802518.003.0010.
Анотація:
The splendour of John’s court may have fallen short of those of the early modern French kings at Versailles or his own Tudor, Stuart, and Hanoverian successors, but he presided over an impressive establishment. He had an extraordinary hunting establishment, with scores of men; dozens of highly trained birds of prey; hundreds of hunting dogs; and a large network of hunting lodges, parks, and forests. His court boasted a luxurious material culture, with rich stores of gold and silver plate, hundreds of pieces of jewellery studded with gems, and exotic and costly textiles. Though some aspects of court culture left fewer traces in the surviving records, enough survives to show the patronage of art and music, entertainment and spectacle, and books and learning. John also sponsored chivalric practices such as heraldry, and though he was a notable sexual predator, the influence of new ideas about love and romance was not entirely absent from his court. Despite John’s reputation for impiety, he carried out the religious activities expected of a king, and religion was an integral part of court life. The royal records reveal the ongoing efforts to provide the court with good and often expensive food and wine throughout the year, and John was particularly admired for his generous distribution of robes, food, and drink at his feasts. A significant portion of the court’s time was spent on the road, but this too was an important cultural site for court life and display, particularly in formal processions and royal entries, in which peacock hats, lavish decoration on horses, and lances gilded with gold might make an appearance. The constant itineration of the court meant that there was no one great palace on which John lavished resources, but he still invested heavily in his castles, palaces, and hunting lodges, and on the landscapes around them. Court culture was already highly developed in the early thirteenth century and surviving sources from other realms show this was true not only of the Plantagenet dynasty....