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Статті в журналах з теми "Rural sanctuaries":

1

Papadopoulou, Chryssanthi. "Attic sanctuaries." Archaeological Reports 64 (November 2018): 103–12. http://dx.doi.org/10.1017/s0570608418000224.

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Over the course of the last 15 years numerous sanctuaries have been excavated in Attica. Some of these cult places provide us with additional information on important Athenian state cults, such as the cult of Athena Pallenis, while others offer new information about deme or rural cults. Eleven sanctuaries are presented in this article, along with the quarry that provided the building material for the Sanctuary of Artemis Brauronia. These range from extensive sanctuaries with numerous buildings, to humble open-air shrines with no permanent structures other than a peribolos wall. They mostly date to the Archaic and Classical periods, although some appear to have operated from the Geometric period. Only two of the sanctuaries are Roman. Finds from these cult places attest to the dedication of offerings and/or communal feasting. Unfortunately, it is not possible to identify the deities worshipped at all of the sanctuaries presented.
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Peatfield, Alan. "Rural Ritual in Bronze Age Crete: The Peak Sanctuary at Atsipadhes." Cambridge Archaeological Journal 2, no. 1 (April 1992): 59–87. http://dx.doi.org/10.1017/s0959774300000482.

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The Minoan mountain peak sanctuary of Atsipadhes Korakias (Rethymnon, Crete) was excavated by the author in 1989. This article presents the first published account of that excavation and addresses its contribution to broader issues, methodological and interpretative, of Cretan Bronze Age religion. The spatial distribution of over 7500 finds was recorded, enabling the detailed reconstruction of the use and function of the sanctuary. This reconstruction is compared with other approaches to the identification of prehistoric cult places in Greece. Of the other excavated peak sanctuaries, the best known are élite sanctuaries associated with palatial centres; Atsipadhes Korakias is a poor, rural sanctuary, and offers a counterbalanced perspective on Minoan peak sanctuaries.
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Pawlikowska-Piechotka, Anna, Karolina Gołębieska, Natalia Łukasik, Anna Ostrowska – Tryzno, and Karolina Sawicka. "Rural Sanctuaries as ‘Smart Destinations’ – Sustainability Concerns (Mazovia Region, Poland)." European Countryside 8, no. 3 (September 1, 2016): 304–21. http://dx.doi.org/10.1515/euco-2016-0022.

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Abstract The general objective of this paper is to present and discuss the factors that need to be taken into account to ensure that the development and management of religious tourism at rural sites was sustainable from an economic, environmental and socio-cultural point of view. Among other issues, sustainable religious tourism means accessibility to the sanctuaries, protection of cultural and heritage values of the local community, benefits for the local residents and meaningful experience for visitors. Authors were especially interested in the less popular, more remotely located holy sites in Mazovia Region (Poland) and two concerns: readiness to respond the needs of persons with different disabilities and local community opinion on tourists. As was documented by our research outcomes despite the recent numerous improvements, the most popular rural sanctuaries in Mazovia Region, remain only partially accessible for persons with disabilities. As masses of pilgrims have a significant effect on wellbeing and everyday life quality of residents (contributing both to positive and to negative effects), those who accept that tourists are important for economic development, benefit from it, creating ‘smart host area’. These rural communities which are not knowledgeable about positive impacts – see only negative consequences.
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Tatay, Jaime. "Sacred Trees, Mystic Caves, Holy Wells: Devotional Titles in Spanish Rural Sanctuaries." Religions 12, no. 3 (March 10, 2021): 183. http://dx.doi.org/10.3390/rel12030183.

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This paper explores how local, lived religion has creatively linked spiritual insights and popular devotions in ecologically valuable settings helping generate and preserve the rich Spanish biocultural heritage. Focusing on a selection of Sacred Natural Sites (SNS), mostly Marian sanctuaries, it shows that local “geopiety” and religious creativity have generated “devotional titles” related to vegetation types, geomorphological features, water, and celestial bodies. It also argues that, despite mass migration to urban centers, the questioning of “popular religion” after the Second Vatican Council, and the rapid secularization of Spanish society over the past fifty years, a set of distinctive rituals and public expressions of faith—some of them dating back to the Middle Ages—have remained alive or even thrived in certain rural sanctuaries. These vernacular devotions, however, do not necessarily announce the advent of the postsecular. Finally, it suggests that Protected Area (PA) managers, regional governments, custodians, anthropologists, tourism scholars, and theologians should work together in order to analyze, interpret, and help solve the management challenges highly popular SNS face.
5

Gupta, Nishikant, Arun Kanagavel, Parineeta Dandekar, Neelesh Dahanukar, Kuppusamy Sivakumar, Vinod B. Mathur, and Rajeev Raghavan. "God's fishes: religion, culture and freshwater fish conservation in India." Oryx 50, no. 2 (September 28, 2015): 244–49. http://dx.doi.org/10.1017/s0030605315000691.

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AbstractIndigenous communities worldwide have long relied on their environment for survival. Religious and customary beliefs that foster community conservation have not only bound these communities to ecosystems but also assisted in the conservation of species. We provide an example of how religion fosters the conservation of freshwater fishes in India. Since ancient times rural communities in India have revered fish species as symbols of divine power, and offered them protection in pools associated with temples. Such voluntary, informal institutions and arrangements continue to help conserve several freshwater fish species that are otherwise subjected to anthropogenic pressure in open-access areas. However, religious beliefs in India are waning as a result of increased urbanization, modernization of societies and disintegration of rural communities, and the sustainability of existing temple and community fish sanctuaries is questionable. We discuss the role of temple sanctuaries as an informal conservation strategy for freshwater fishes, and discuss the knowledge and policy gaps that need to be addressed for ensuring their future.
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Emanuelsson-Paulson, Therese, and Axel Frejman. "Dissertation abstracts 2019–2020." Opuscula. Annual of the Swedish Institutes at Athens and Rome 13 (November 2, 2020): 247–48. http://dx.doi.org/10.30549/opathrom-13-16.

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Therese Emanuelsson-Paulson | Polygonal columns in Greek architecture, Stockholm University 2020, ISBN 978-91-7797-761-2. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-179006 Axel Frejman | With gods as neighbours. Extra-temenal activity at Greek rural sanctuaries, 700–200 BCE, Uppsala University 2020, ISBN 978-91-506-2814-2. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-405942
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Kryukova, Natalia V. "The Religion of the Flock: Rural surbs in modern Armenia." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 256–65. http://dx.doi.org/10.33876/2311-0546/2019-47-3/256-265.

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According to opinion polls, Armenia is one of the most religious countries in Europe. However, in some villages of the Aparan district Aragatsotn Marz parish life is almost completely absent. Everyday religiosity of the locals is connected with surbs – home and rural sanctuaries. These include some natural objects in the surrounding villages. Two parallel systems coexist in Armenia’s religious culture. One is the official Armenian Apostolic Church with its churches, a priesthood, and its spiritually cared flock, the other one includes vernacular practices and beliefs of much of this very flock. Rural surb is one of the phenomena of vernacular religious culture. The article attempts to typologize surbs, describes the rituals and practices of veneration of rural shrines.
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Caseau, Béatrice. "THE FATE OF RURAL TEMPLES IN LATE ANTIQUITY AND THE CHRISTIANISATION OF THE COUNTRYSIDE." Late Antique Archaeology 2, no. 1 (2004): 103–44. http://dx.doi.org/10.1163/22134522-90000023.

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Throughout the Roman period the countryside was a landscape of sacred sites both monumental and natural. Rural temples were numerous and essential to the religious life of peasants and landowners. The fate of rural temples reveals something of the conflicting religious beliefs that were present in the rural landscape until the 6th c. Rural temples were among the first temples to be destroyed on some Christian estates, but in other places their power of attraction remained strong until the Early Middle Ages, even when they were in ruins. In the Early Byzantine period, however, temples were too visible, causing some Christians to lead expeditions against them. Convinced pagans searched for other, more remote, cult places to where they could maintain some form of pagan practice. These included inner sanctuaries inside their homes, or remote natural sites. Temple traditions were lost as a result.
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Stek, Tesse D. "The Importance of Rural Sanctuaries in Structuring Non-Urban Society in Ancient Samnium: Approaches from Architectureand Landscape." Oxford Journal of Archaeology 34, no. 4 (October 10, 2015): 397–406. http://dx.doi.org/10.1111/ojoa.12065.

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10

NEWSON, PAUL. "MEMORY, PLACE, AND LANDSCAPE IN ROMAN SYRIA: THE VIEW FROM THE SANCTUARIES OF MOUNT LEBANON." Bulletin of the Institute of Classical Studies 62, no. 1 (June 1, 2019): 116–41. http://dx.doi.org/10.1111/2041-5370.12100.

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AbstractThe creation of memory and place within landscapes has received considerable critical attention in archaeology in recent years, with a focus on power relations, social cohesion, and social memory. As yet, such notions have not been fully explored within Roman contexts, generally in the Eastern Mediterranean, and particularly within the Roman province of Syria. In this region, the well-preserved Graeco-Roman temples of Lebanon have long been interpreted as powerful symbols of the Roman period. However, because of this status, study of these impressive structures has centred primarily on certain aspects, for example, the ‘Roman-ness’ of their architecture and the practical construction of their sacred landscapes. Utilizing notions of memory and power, place and performance, this paper seeks to move beyond such empirical analyses. Focusing on three case studies, it explores elements of the development of place through memory within the rural environment.

Дисертації з теми "Rural sanctuaries":

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Robinson, Elizabeth C. Terrenato Nicola. "Rural settlement patterns and sanctuaries in the middle Volturno valley." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,896.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2007.
Title from electronic title page (viewed Dec. 18, 2007). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Classics." Discipline: Classics; Department/School: Classics.
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Cordier, Alexandra. "Sanctuaires et établissements ruraux aux abords de la voie Lyon - Trèves sur le territoire des Lingons." Thesis, Dijon, 2015. http://www.theses.fr/2015DIJOL019/document.

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A partir d'un mémoire du master sur l'étude du mobilier issu du sanctuaire de Beire-le-Châtel « Le Pâtis du Letto » ainsi que de nouvelles études comme celle du matériel provenant du fanum de Lux « Le Bois Giraud », l'ambition de cette thèse est d'appréhender la population qui le long de la voie Lyon - Trèves en pays lingon à l'époque romaine et fréquentent ses lieux de culte. Le mobilier retrouvé dans les sanctuaires a été confronté à celui issu des fouilles d’établissements ruraux, permettant de distinguer fréquentation locale et voyageurs de passage. Enfin, l’étude permet de mettre en avant le rôle des agglomérations – chef-lieu de cité et agglomérations secondaires – et des axes de communication dans la genèse des lieux de culte lingons, mais aussi la place tenue par les établissements ruraux de moyen et fort statut dans mise en place du paysage religieux
From a memory of a master on the study of the material from the sanctuary of Beire-le-Châtel "The Pâtis the Letto" as well as new studies such as material from the fanum Lux "Le Bois Giraud", the objective of this thesis is to understand the people who live along the Roman road Lyon - Trier on the civitates of the Lingoni et go on these places of worship. The material found in these sanctuaries was confronted with one of the rural settlements to distinguish local attendance and passing travelers. Finally, the study allows to emphasize the role of settlements - administrative center of the city and secondary towns - and communication routes in the genesis of Lingones’ places of worship but also the place held by the rural settlements of medium and high status in the implementation of the religious landscape
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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.

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English, Afrikaans and Zulu summaries
While 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)

Книги з теми "Rural sanctuaries":

1

Steinsapir, Ann Irvine. Rural Sanctuaries in Roman Syria: The Creation of a Sacred Landscape (Bar International). John and Erica Hedges Ltd., 2005.

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2

Hamann, Edmund T., and Jenelle Reeves. Humanizing Latino Newcomers in the “No Coast” Region. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037665.003.0009.

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In December 2006 and again in May 2008, the Midwest was the setting for large-scale Immigration and Customs Enforcement (ICE) raids in rural meatpacking towns that drew national attention. In the first raids, concurrent sweeps in six different communities that hosted Swift plants, children, and schools emerged as important and sympathy-generating themes as children were separated from detained parents and schools were left struggling to figure out what to do with those children. Both of these issues distracted from the intended law enforcement thrust of the raids, reducing their popularity and making them more controversial. In contrast, the May 2008 raid at a kosher meat-processing facility in Postville, Iowa, had the ICE enforcement agents querying their detainees about whether they had children and placing those who answered yes under house arrest. Although this, too, destroyed the former workers' chance at earning a livelihood, it did not separate mothers from children, nor did it require schools to become emergency sanctuaries for frightened and marooned children. Thus, two key sympathy-generating factors that could make the larger public dubious of ICE enforcement were bypassed. Invoking trope theory, this chapter looks at local and regional mainstream print media coverage of both raids to see how the imagining of children, school, transnationality, and workers in and by Middle America was changed between the two raid cycles, in turn changing the semiotics of how these raids were to be responded to.
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Emmerson, Allison L. C. Life and Death in the Roman Suburb. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852759.001.0001.

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A Roman city was a bounded space. Defined by borders both physical and conceptual, the city stood apart as a concentration of life and activity that was divided from its rural surroundings not only physically, but also legally, economically, and ritually. Death was a key area of control, and tombs were relegated outside city walls from the Republican period through Late Antiquity. Given this separation, an unexpected phenomenon marked the Augustan and early Imperial periods: Roman cities developed suburbs, built-up areas beyond their boundaries, where the living and the dead came together in environments that could become densely urban. Life and Death in the Roman Suburb examines these districts, drawing on the archaeological remains of cities across Italy to understand their character and to illuminate the factors that led to their rise and decline, with a particular focus on the tombs of the dead. Work on Roman cities still tends to pass over funerary material, while research on death has concentrated on issues seen as separate from urbanism. This book aims to reconnect those threads, considering tombs within their suburban landscapes of shops, houses, workshops, garbage dumps, extramural sanctuaries, and major entertainment buildings to trace the many roles they played within living cities. It argues that tombs were not passive memorials, but active spaces that both facilitated and furthered the social and economic life of the city, where relationships between the living and the dead were an enduring aspect of urban life.

Частини книг з теми "Rural sanctuaries":

1

Leriou, Anastasia. "Re-positioning ‘rural’ sanctuaries within the Cypro-Archaic societies:." In Popular Religion and Ritual in Prehistoric and Ancient Greece and the Eastern Mediterranean, 97–104. Archaeopress Publishing Ltd, 2019. http://dx.doi.org/10.2307/j.ctvndv50x.15.

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Crouch, Dora P. "Comparisons of Cities." In Geology and Settlement. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195083248.003.0013.

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A brief reprise of the geological aspects, organization, physical constraints, and appearance of each city will remind us of their common and unique features. Then we can compare them by groups linked by research questions. Agrigento is built on two ridges of 120 and 320–390 m, setting generous limits not yet filled by the modern city. A plain extends from the lower ridge south to the sea. Vistas were provided along contours and across elevations. Grouping the public buildings on stony ridges, with temples above and below and government structures along the west side, made economic and aesthetic sense. Landslides provide important clues to the nature of the hill the city is built on, and they correlate with occupation of various parts of the site. Additionally, the water system shows unexpected correlation with the families of discontinuities in the stone rather than the surface grid of the streets (Ercoli and Crouch 1998; Crouch 1989). Morgantina stretches along a ridge about 600 m in elevation. The agora most clearly reveals the interface of urban design and geology. Sanctuaries and fountains were the focus during the fifth century B. C. E. In the third century, modest but elegant new architecture (theater, great steps, flanking stoas, fountains, sanctuary) combined with pragmatic engineering as framework and connector between points of observation. Morgantina had one aqueduct, from the springs that later supplied Aidone. The site has numerous springs although some are now dry or give less than 1 l/s. Yet, during the third century B. C. E. when the population was at its maximum, the aquifer was also at maximum, and higher springs were fed from it more amply than at present. Improper management of water resources likely hastened the demise of the town after the Roman conquest. At the turn of the era, the shift from small rural towns to great landed estates as centers of population affected Morgantina strongly. Deforestation of the hills and mountains for fuel and building materials could have resulted in desiccation, with climate change a related factor. Occupation by the Hispanii (Spanish veterans) who replaced the Hellenized Sicilians after 211 B. C. E. coincided with a negative water balance.

Тези доповідей конференцій з теми "Rural sanctuaries":

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Groeli, Robert. "Building 8500+ Trail Bridges in the Himalayas." In Footbridge 2022 (Madrid): Creating Experience. Madrid, Spain: Asociación Española de Ingeniería Estructural, 2021. http://dx.doi.org/10.24904/footbridge2022.125.

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<p>Mobility is one of the most challenging fundamentals of rural livelihood in the Himalayan hills and mountains. More than 8500 trail bridges, comprising an overall span-length of about 650 kilometers have been constructed to date, saving millions of walking hours for people living in the rural Himalayan areas. Previously, crossing rivers was dangerous and sometimes impossible, especially in the rainy season. These bridges created vital connections which enabled children to go to school and people to access public services and visit medical centers and sanctuaries. They also boost local economic output by reducing the effort required to run local farms, gather crops and visit regional markets.</p><p>Fig. 1:The struggles and dangers of crossing a river and its solution</p><p>Swiss technical assistance for rural trail bridges started in the early sixties with the construction of a few suspension bridges in the hill areas of Nepal. In 1964 the Nepalese Government established the Suspension Bridge Division (SBD), and starting in 1972 the Swiss Government began providing continuous technical and financial assistance. Similarly, the Public Works Department in Bhutan initiated a country wide trail bridge construction program in 1971 for which assistance was provided from 1985-2010. Exchanges of experiences between these programs created a collaborative environment where new ideas could be evaluated and tested in the field. After SBD initially developed the basic technical norms, design parameters and standard designs suitable for long-span bridges, demand for simpler shorter span bridges rose tremendously. This prompted the program to develop “community executable bridge designs” adapted to the local skills and materials while conforming to established engineering standards. As a result, cost-effective, easy to implement technologies and community-based approaches were developed, which have been replicated in numerous countries leading to multiple successful partnerships in international development cooperation.</p><p>The purpose of this paper is to highlight the following outcomes of the trail bridge-program:</p><ul><li><p>Standardized cost-effective trail bridge designs based on local capabilities and bridge-building techniques</p></li><li><p>Published of manuals, technical drawings and teaching resources for design, construction and fabrication</p></li><li><p>Engaged local communities in the construction, operation and maintenance of trail bridges</p></li><li><p>Compiled comprehensive trail bridge directory for planning, monitoring and maintenance</p></li><li><p>Established Sector Wide Approach (SWAp) with institutional frameworks at national and local level</p></li><li><p>‘South-South Cooperation’ with Bhutan, Tanzania, Ethiopia, Indonesia, Laos, Burundi, Honduras, Guatemala</p></li></ul>

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