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1
Mischenko, O. "THE SPRINGS OF VOLYN REGION IN THE STRUCTURE OF THE SACRED LANDSCAPE." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 72 (2018): 89–93. http://dx.doi.org/10.17721/1728-2721.2018.72.15.
Анотація:
The sacred landscape is a natural anthropogenic system which is associated with certain life symbols, myths, important dates, and religious feelings. It is of extreme importance to a person or a group of people and is paid special attention. Water has been one of the main sacred symbols in society both in the past and present. In the religious rituals around the world, water has always been given the key role. In Ukraine, among all water sources, springs are often considered sacred. This is due to the legends about the healing power of spring water and the miracles observed in it (connected with religious objects or saints). Sacred springs constitute a special type of water sources. They are used in different rituals, for example, when asking for rain or in the rituals to end a drought. The studies of the hydrogeological situation in Volyn region show that in the process of springs’ formation, the aquifers of the Neopleistocene, Holocene and Cretaceous deposits play an important role. The groundwater in the given area belongs to the hydrocarbonic class (with the calcium group mainly of the first or second type). The springs of Volyn region are often formed in the valleys of rivers, and ravines. They are supplied by groundwater. This is due to the physical and geographical characteristics of the region. The peculiarities of the springs in the structure of the sacred landscape are described. The water in these springs is usually transparent, of good quality, and is safe to drink. The sacred landscape is regarded as a complex system, where not only natural and anthropogenic but also spiritual components interact with each other. Their function is to convey historical information to future generations. The study describes the spatial, temporal, and morphological structure within the sacred landscape. The spatial structure of the sacred landscape contains the following components: – landscape structure. It consists of the integral system formations, which are the result of the development of area unities; – spring. It is the nucleus or the centre of the sacred landscape. It has a spiritual, cultural, healing, aesthetic value for a certain group of people; – abiotic components include hydrogeological, geomorphological, microclimatic characteristics of the sacred landscape; – flora and fauna; – anthropogenic and technological component. It includes a certain infrastructure within the sacred landscape (for example, a paved road leading to the spring, a well, a chapel, a church); – human. Due to the fact that the springs’ aquifer is usually close to the surface and the water is not pumped, springs require environmental and sanitary care due to the possibility of siltation, drying up, and pollution. That is why this subsystem also plays an important role in landscape functioning. The most famous water sources in Volyn region, which are also used as pilgrimage and worship destinations, are the following: the spring between the Bug river and its right tributary Luha (not far from Budiatychi in Ivanychivsk raion), the spring in Stara Lishnia village (Ivanychivsk raion), the spring in Laskiv village in Volodymyr-Volynsk raion, the spring in Kivertsi raion (7 km away from Sylne village). In order to preserve the water springs within the sacred landscape in Volyn region, it is necessary to monitor the ecological situation, to take measures that will ensure not only their conservation but also will improve their aesthetic, ecological, sanitary condition.
2
Benedict, James B. "Sacred Hot Springs, Instant Patinas." Plains Anthropologist 37, no. 138 (February 1992): 1–6. http://dx.doi.org/10.1080/2052546.1992.11909660.
3
Wootten, Hal. "The Alice Springs Dam and Sacred Sites." Australian Quarterly 65, no. 4 (1993): 8. http://dx.doi.org/10.2307/20635739.
4
Batoro, Jati, Luchman Hakim, and Brian Rahardi. "The perception of sacred trees as proponent of water spring in Malang Regency East Java, Indonesia." Asian Journal of Medical and Biological Research 6, no. 3 (October 17, 2020): 425–30. http://dx.doi.org/10.3329/ajmbr.v6i3.49790.
Анотація:
A spring is a place where water comes out of the ground seepage, seeps into the soil, then flows through cracks, gaps or natural tracts. Springs (sumber, tuk, umbulan, belik) are used to extract water by local people. This study was aimed at uncovering the knowledge about the types of sacred trees which supported the traditional conservation for water spring in Malang regency. The survey was carried out directly by taking three specimens in the spring environment. Interviews were conducted in person, in-depth, semi-structurally to the local community and tribe leaders. This study contained also the description of the diversity of sacred tree species which supported water spring in Malang Regency, East Java. The results of the study recorded 41 types of 27 genera and 20 families. The diversity of sacred tree species that are believed to be sacred include: ringin (Ficusbenyamina), lo (Ficusglomerata), serut (Streblusasper), ipik-ipik (Ficusprocera), ilat-ilat (Ficuscallosa), bendo (Artocarpuselastica), jambuklampokwatu (Syzygiumlittorale), aren (Arengapinnata), gayam (Inocarpusfagifer), cangkring (Erythrinafusca). The types of water spring supporter are: bambuori (Bambusablumeana), bambubetung (Dendrocalamusasper), bambuapus (Gigantochloaapus), and of the familiaApocynaceae (Ervatamiasphaerocarpa), kecrutan (Spathodeacampanulata), warugunung (Hibiscus similis) etc. The existence of those meaningful trees is a symbol of the existence of a spring and the start of sustainable culture and customs in Malang Raya. Thus, petrenneeds to get the recognition as a longer, traditional conservation model from the government especially from the local government in a form of village regulation. Preserving the springs and environment is a local wisdom of the people of Malang regency, in an effort to preserve traditional conservation and harmony with the lives of other organisms.
Asian J. Med. Biol. Res. September 2020, 6(3): 425-430
5
Bikse, Jānis, and Mahender Reddy Gavinolla. "WATER SPRINGS AS A RESOURCE FOR NATURE TOURISM IN LATVIA: A TOURIST PERSPECTIVE." ENVIRONMENT. TECHNOLOGIES. RESOURCES. Proceedings of the International Scientific and Practical Conference 1 (June 16, 2021): 30–37. http://dx.doi.org/10.17770/etr2021vol1.6614.
Анотація:
Water springs are considered as one of the important natural resource for tourism due to its socio-economic, cultural, health and religious benefits. Tourists are motivated to visit the water springs due to various reasons like sacredness, health benefits, education and cultural enrichment. Latvia is blessed with several water springs, which are potential attractions for the sacred water or holy water tourism. There are several studies conducted on various aspects of water springs in general. However, the research in the context of tourism, particularly motivations and interest of tourist is very scant. In this regard, aim of the paper is to know the motivations and potential benefits of the water spring tourism to tourist in Latvia. Initially authors reviewed existing literature to know the state of the spring tourism. Semi structured interviews and online-survey method to obtain visitors responses. Interviews were held with the visitor, covering various aspects like motivations and benefits of water spring tourism. To the best of the author’s knowledge, very few studies conducted on spring tourism in Latvia, to provide a detailed overview on tourist motivations and potential benefits of visiting water spring tourism. Overall, the study results provide the basis for understanding the most frequently visited water spring resources by the tourists in Latvia. Nature appreciation, natural setting followed by mineral and health benefits are the major reasons to visit the water springs. Further, it allows decision makers to incorporate tourist opinion and their suggestions in the sustainable planning, promotion and management of water springs as tourist destinations in Latvia.
6
McMillan, R. Bruce. "Underwater spirits and sacred places: artesian springs in southwestern Missouri." Plains Anthropologist 64, no. 252 (November 8, 2018): 382–413. http://dx.doi.org/10.1080/00320447.2018.1539323.
7
Mikhailova, Tatyana. "February 1st in Ireland (Imbolc and/or LáFhéile Bride): From Christian Saint to Pagan Goddess." Yearbook of Balkan and Baltic Studies 3 (December 2020): 85–108. http://dx.doi.org/10.7592/ybbs3.05.
Анотація:
Like in many countries of Europe, the 1st of February (Imbolk, the Brigid’day) in Ireland marks the beginning of Spring and is connected with some fertility rites. In old rural Ireland the people spent time watching hedgehogs (to see one was a good weather sign), preparing and eating special food, making straw girdles and caps, putting red ribbons on their houses (Brat Bride ‘Brigit’s cloak’), making special Brigit’s crosses and straw dolls, called Brideog, to visit a sacred spring which had a magic healing and anti-sterile power (wells and springs, worshiped in pagan Ireland, were prohibited by St. Patrick), and finally singing protective charms. In modern urban Ireland all these rites remind in the past, but the Brigid’day is not forgotten or abandoned. In this article, the author tries to outline three main ‘tracks’ of the old tradition: 1. Pseudo-folkloric (fake-lore): singing, dancing, making crosses, storytelling etc. 2. Pseudo (Vernacular)-Catholic: early mass and pilgrimages to the places connected with St. Brigit, especially – sacred wells. 3. “Neo-paganic”: special dresses, red ribbons, ritual dancing, fires, divinations of the future, bath in the sacred water etc. (in the most part – performed by women). Collecting material for the classification, the author outlined a special new direction of ‘shared spirituality’ representing presumably a new mode of collective behavior in modern urban societies.
8
Klempe, Harald. "The hydrogeological and cultural background for two sacred springs, Bø, Telemark County, Norway." Quaternary International 368 (May 2015): 31–42. http://dx.doi.org/10.1016/j.quaint.2014.10.048.
9
Lowinsky, Naomi Ruth. "What the Centaur Said: Of Sacred Springs, Neolithic Caves, and the Mysteries of Thrace." Psychological Perspectives 45, no. 1 (January 2003): 90–115. http://dx.doi.org/10.1080/00332920308403043.
10
Walsham, Alexandra. "Reforming The Waters: Holy Wells and Healing Springs in Protestant England." Studies in Church History. Subsidia 12 (1999): 227–55. http://dx.doi.org/10.1017/s0143045900002520.
Анотація:
All too often neglected and overgrown, holy wells still dot the AA English countryside. Many more are merely a distant memory: names recorded by dead antiquarians, folklorists, and topographers and since forgotten, sites marked on Ordnance Survey maps soon to be obliterated by the encroaching urban and industrial world. Despite the heroic efforts of a group of local historians, this aspect of British heritage is in rapid decline. Those which have survived represent only a tiny fraction of the vast number that were scattered across the rural landscape on the eve of the Henrician Reformation. Wells were an integral part of the late medieval geography of the sacred, a matrix of ancient holy places where ordinary people could approach and invoke the divine. Casual weekend visits by ramblers and picnicking families are almost all that remains of the thriving culture of pilgrimage to such hallowed spots.
11
Maharani, Dewi. "THE TALE TELLS: REVEALING MADURESE’S SACRED CULTURAL VALUES BEHIND MADURA’S FOLKTALE ENTITLED ASAL MULA SOMBHER TENGGUN." Lakon : Jurnal Kajian Sastra dan Budaya 7, no. 1 (June 1, 2018): 35. http://dx.doi.org/10.20473/lakon.v7i1.19717.
Анотація:
A folktale entitled Asal Mula Sombher Tenggun (The Origin of Tenggun Spring) is a tale which grows and developes in Tenggun Village which is located in Klampis District, Bangkalan Regency - Madura. Analysis of intrinsic elements is used to reveal the values in the folklore through its theme, plot, character and characterization, while the emic approach which is conducted by interviewing local villagers is used to reveal more about cultural values of the story as well as the influence of the folklore on the views of life and habits of the local villagers. The cultural values contained in this folktale are the values of beliefs, patience values, philosophical values, and ethical and moral values that influence the life view of Tenggun Village residents in their daily lives, in worshiping Allah SWT, in respecting and serving leaders and parents and in treating other God's creatures such as animals and plants. This story is the reason behind the holding of annual ritual called Rokat Sombher which is held every year in the month of Muharram as a manifestation of gratitude to God for sustenance in the form of springs which remain a source of water to fulfill the needs of the people of Tenggun Village toward water.
12
Smolcic-Makuljevic, Svetlana. "The sacral topography of the Monastery of Treskavac." Balcanica, no. 35 (2004): 285–322. http://dx.doi.org/10.2298/balc0535285s.
Анотація:
The stretches of Mt Treskavac with Zlatovrh, a dominant peak in Pelagonija and its distinctive rocky landscape have offered a suitable setting for exercising austere monastic practices ever since medieval times. The sacred area formed around the Monastery of the Dormition of the Virgin in medieval times was founded on the antique sacred place of Kolobaise and the temples of Artemis of Ephesus and Apollo Euthanatos. To medieval renovation of the monastery besides the Byzantine and Bulgarian rulers, also contributed the Serbian rulers of the Nemanjic house, kings Milutin, Stefan of Decani and Dusan. Testimonies to a stay at Treskavac were left by the Serbian nobles enochiar Dabiziv and tepcija Gradislav. The cult of the Virgin of Treskavac confirmed in the written sources beginning with king Dusan's charters to the monastery (1334-1343), left its trace both in the wall-painting of the monastery church and in the activity of manuscript copying cultivated in this monastic center. Over the centuries, many pilgrims, from the royalty local lords and members of well-to-do families to priests and monks Orthodox Christians but also non-Christians, came to show their respect to the Virgin of Treskavac. A small cave church has been recently registered in the immediate vicinity of the monastery. An evidence of the eremitic way of life, it confirms the information contained in king Dusan's charters. Namely, they compare the way of life of the monks of Treskavac with the ascetic practice of Mount Athos and Mount Sinai. The area of Mt Treskavac also shows several rock paintings with a cultic function. This authentic manner of marking out a sacred area may be explained by the prophylactic role of the Virgin, or a Christian saint, in a barely passable, perilous landscape. Springs and drinking fountains constitute another important element of the monastery's topography. Through the monks' continuous and devout effort put into shaping the landscape, the fresh and icy cold water from the mountain springs has been captured and channeled into drinking fountains for the use both of the dwellers of the monastery and of pilgrims.
13
Nasirzadeh, Samira. "‘Uncontested’ view of Shi’i networks: a reply to Corboz." Global Discourse 9, no. 4 (November 1, 2019): 741–44. http://dx.doi.org/10.1332/204378919x15718900395757.
Анотація:
The starting point for Corboz’s article ‘Shi’i Clerical Networks and the Transnational Contest over Sacred Authority by challenging assumptions that velayat-e faqih is an ‘uncontested’ position: Dynamics in London’s Shi’i Triangle’ is a proposal that gives emphasis to a transnational contest between maraji’ and the Iranian Supreme Leader over sacred authority. Corboz’s core argument seeks to undermine the view of the velayat-e faqih being the only relevant ‘model’ of clerical authority in today and future Shi’i worlds by exploring Shi’a networks in London. In response, I argue that the political and religious authority of velayat-e faqih cannot be contested with the religious functionality of marja’iyya in Shi’ism. Second, the notion of a ‘Shi’a Crescent’ as well as the accusation that Iran is orchestratings the Shi’a groups – via which the authoritarian regimes ensured their survival during the Arab Springs – should be rejected by accepting that even the most pro-Iranian groups do not necessarily tend to repeat the Iranian model of leadership. Finally, I emphasise that challenging the power to rule as a feature of velayat-e faqih by holding Iran’s Supreme Leader in the Islamic Republic of Iran with marja’iyya does not provide an adequate understanding of the multidimensional dynamics of Shi’ism.
14
Butnaru, Tatiana. "Arhetipul Dochiei în etnogeneza mitică a lui Bogdan Petriceicu-Hasdeu." Limba, literatura, folclor, no. 1 (August 2021): 70–76. http://dx.doi.org/10.52505/llf.2021.1.07.
Анотація:
Hasdeu’s interest for autochthon mythology found its embodiment in a series of investigations folklore, where discussion were proposed more assertions, opinions, research issues of spirituality Dacian. The autochthon mythology in its modern expression is based on the traditions, revealing ways of artistic transfiguration of reality in terms of visions and representations that characterizes the creative personality of the Romanian people. The archetype of Dochia that returns repeatedly is a hypothetical model, is an emblematic symbol of a sacred space circumscribed aspects of its fundamental values. Dochia is the personification of the ancient Gauls, it symbolizes in the acceptation of B. P. Hașdeu historical setting of the Romanians, but also a fall in natural springs descriptive saw the size of the imagination Dacian, closely related to the same myth of steadiness.
15
Okladnikova, Elena A. "SACRED LANDSCAPES IN THE COLLECTIVE CONSCIOUSNESS OF RURAL RESIDENTS OF THE LENINGRAD REGION." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 58 (2020): 34–46. http://dx.doi.org/10.37816/2073-9567-2020-58-34-46.
Анотація:
The paper introduces the results of sociocultural studies conducted in rural areas of the Leningrad region (2015–1018). The purpose of the field study was to explore the attitudes of collective consciousness of respondents in respect of the revered landscape objects of their small homeland. This implied detecting perceptions of rural residents of Volosovsky, Kingisepp, Gatchina, Luga districts of the Leningrad region, focused on the maintenance of historical memory. Therefore, as an object of research, we chose the views (meanings) that our respondents associated with the revered landscape objects (cult stones, sacred groves, trees, springs, etc.). These very objects are the markers of sacred landscape of the territories. The research has resulted in dividing all of our respondents (N=179), with whom we have worked with a method of narrative interviews into three groups: of “Connoisseurs”, i.e. people who are able to answer our questions, “Improvisers” — people who gave visionary fantasy and vague answers and “Profanes” — who proved unable to give answers to our questions. The majority of respondents, both men and women were in the group of “Profanes” (59%), the number of “Improvisers” — 29%, and “Experts” — 12%. The prevalence of people who were not interested in the history of their small homeland in our society is alarming. The fading of this interest shows: the failure of symbolic policy of the state, the urgent need to create positive attitudes to the sacred landscapes of the North-West of Russia as a whole, as a source of spiritual, ethno-cultural, socio-cultural identification of the population. That said the study revealed prospects for the use of this spiritual and historical resource in scientific, educational and educational-pragmatic (cognitive, pilgrimage tourism) purposes.
16
Rakowski, Eric. "Ronald Dworkin, Reverence for Life, and the Limits of State Power." Utilitas 13, no. 1 (March 2001): 33–64. http://dx.doi.org/10.1017/s0953820800002983.
Анотація:
Ronald Dworkin claims in Life's Dominion that our tradition of religious toleration shields decisions to abort a pregnancy and to end one's life with the assistance of others because they pivot on judgements about the value of human life that are essentially spiritual. He further maintains that the state may regulate these decisions to ensure that they honour appropriately life's sacred or intrinsic value. This article disputes the first of Dworkin's claims. Tolerating other people's religious practices does not entail acquiescing in conduct that is not religiously motivated but springs instead from normal moral judgements. This article also questions whether governments justifiably may protect entities or processes simply because some citizens deem them intrinsically valuable. If, despite these doubts, one concludes that the state may assume this protective role, I argue that it probably can enact tighter constraints on abortion and assisted suicide than Dworkin thinks permissible.
17
Tiukhtiaev, Andrei. "NOTES ON SACRED SITES WORSHIPING IN KRASNODAR KRAI IN 1940-1960s: PILGRIMAGE AND ETHNICITY." History, Archeology and Ethnography of the Caucasus 17, no. 1 (March 28, 2021): 236–49. http://dx.doi.org/10.32653/ch171236-249.
Анотація:
The paper presents an analysis of documents describing the history of holy sites worshipping in Krasnodar Krai in the Soviet era. The research aims to shed light on the little-known episodes of the history of pilgrimages in Soviet times North-West Caucasus from the perspective of relationships between Soviet authorities and ethnic minorities. Sources chosen for this work are archive documents of the Council for the Affairs of the Russian Orthodox Church.
The pilgrimage had been prohibited by Soviet authorities, and the Orthodox clergy avoided supporting such practices as well. However, worshipping sacred sites was significant for folk religion all across the country. “Holy Hand” is an example of a place a visit to which was and remains an act of solidarization of Pontic Greeks communities in Krasnodar krai. This case demonstrates that the reason of why people kept maintaining pilgrims’ practices is the lack of other ways to support ethnicity. Pontic Greeks had certain support and political promotion in early Soviet nation-building project but was repressed afterward. As a result, pilgrimage turned out to be one of a few public dimensions of ethnic tradition.
Representatives of the Council for the Affairs of Russian Orthodox Church visited Holy Hands many times and tried not only prevent pilgrimage but understand social background of such activities for more effective struggle against religion. Bureaucrats realized that pilgrimage is not only religious practice but also a place for keeping folk traditions alive. Folk traditions were positive phenomena for the social imagination of that time, and they weren’t necessary associated with religion. However, this didn’t help much in Council fight against pilgrimage, Soviet authorities could stop holy springs worshipping only through enforcement.
18
Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.
Анотація:
An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic, cult of nature, cult of ancestors, fortune telling etc.) with a specific Abrahamic religion; 3) groups of supporters of healthy lifestyle and living well in the harmony with nature, pagan religions characterized by substantial syncretism with environment-oriented teachings; 4) religious denominations, which combine an autochthonous religion of its people with its current political aims. Overall paganism is one of the least aggressive religions in the world. Ukrainian pagans (Ridnovirs, rodovirs (Slavic Native Faith)) have approximately 120 communities in all regions of Ukraine. The biggest amount of them is concentrated in Vinnytska, Khmelnytska, Zaporizka, Dnipropetrovska, Poltavska, Lvivska oblasts and the city of Kyiv. There are no foreigners among all clerics-pagans, which is unusual for most Ukrainian denominations. Paganism is an indigenous religion of the Ukrainians, which stands up for the authenticity of our society and country. According to our calculations, there are more than 100 pagan sacred places in Ukraine: ancient and functional, more or less preserved and managed, attractive for tourists. Podillia, Podniprovia, the Carpathians, Pollissia are characterized by the greatest concentration of pagan sacred sites - places of worship of anthropogenic and natural origin: sanctuaries, temples, sacrificial altars, caves, cliffs, megaliths (dolmens, cromlechs, menhirs), petroglyphs, burial mounds, trees, idols, springs, pantheons etc. However, most of these places are not widely known or they are known only as natural or historical and cultural objects. In order to make those facts well known, it is necessary to organize an advertising campaign in support of this issue and to stop an adversary, biased attitude of the whole society or some representatives of separate religions towards paganism. In addition, it is important to stop destroying pagan sacred places and to turn them into touristic spots. Multiple highlights of the ethnical religious and cultural significance of Ukrainian pagan sacred sites will augment already known information about them and will add religious tourists and pilgrims to the general flow of travellers. Key words: paganism, Abrahamic religions, organization of religious tourism, paganism in Ukraine, organization of pilgrimage, religious tourism in Ukraine.
19
Lewis, Stephen E. "Modernizing Message, Mystical Messenger: The Teatro Petul in the Chiapas Highlands, 1954-1974." Americas 67, no. 3 (January 2011): 375–97. http://dx.doi.org/10.1017/s0003161500000079.
Анотація:
The Mexican government's National Indigenist Institute (Instituto Nacional Indigenista, or INI) was at a crossroads in early 1954. Three years after opening its pilot Indigenist Coordinating Center (Centro Coordinador Indigenista, or CCI) in San Cristóbal de Las Casas, Chiapas, the INI had managed to launch several development projects in the highlands despite the hostility of local ladinos (non-Indians) and the indifference and distrust of most Tzeltal and Tzotzil Maya communities. The INI operated nearly fifty bilingual schools, called Literacy Centers, but attendance figures were low, especially for girls. It had built four medical clinics, but most highland Maya still turned to shamans when they fell ill. Although water-borne and flea-borne diseases ravaged the indigenous population on a seasonal basis, most Tzeltals and Tzotzils resisted the INI's vaccination and hygiene campaigns and refused to permit the encasement of their sacred springs. The INI also had trouble selling its consumer cooperatives. In short, it had established a foothold in a complicated region, but most Tzeltals and Tzotzils were reluctant to embrace its development programs.
20
Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (April 20, 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.
Анотація:
This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.
21
Herlinawati, Lina. "NGARUWAT SOLOKAN DI DESA CIHIDEUNG KECAMATAN PARONGPONG KABUPATEN BANDUNG BARAT." Patanjala : Jurnal Penelitian Sejarah dan Budaya 3, no. 2 (June 1, 2011): 296. http://dx.doi.org/10.30959/patanjala.v3i2.280.
Анотація:
AbstrakPelaksanaan upacara tradisional suatu masyarakat pada umumnya sangat menarik untuk diteliti, karena memiliki keunikan, kesakralan, dan nilai-nilai moral yang terkandung di dalamnya. Hal itulah yang mendorong penulis untuk mengunjungi masyarakat Cihideung di Kabupaten Bandung Barat, yang hingga kini setiap tahun masih melaksanakan upacara tradisional yang berkaitan dengan pertanian, yaitu Ngaruat Solokan atau Hajat Cai. Upacara yang merupakan sisa kepercayaan leluhur dan masih diyakini mereka adalah tradisi ritual untuk memelihara mata air dan selokan. Mereka memohon kepada Allah, karuhun, dan penunggu mata air, agar air selalu dalam keadaan lancar. Mereka pun sangat bersyukur dengan limpahan air, yang membuat mereka bisa bercocok tanam serta memenuhi kebutuhan sehari-hari hingga kini. Penelitian yang dilakukan bersifat deskriptif dengan metode kualitatif. Dari pelaksanaan upacara tersebut terkandung berbagai macam norma serta nilai budaya yang berguna untuk mengukuhkan rasa solidaritas atau kebersamaan antarsesama warga masyarakat, yaitu nilai-nilai religius, sosial, ekonomi, pendidikan, dan rekreatif. AbstractTraditional ceremonies are interesting things to study because they are unique,sacred, and have moral values. Ngaruat solokan or hajat cai is a kind of ceremony that is conducted every year by Cihideung people in Kabupaten Bandung Barat. The ceremony is a remnant of ancestral beliefs and perceived as ritual tradition to preserve springs and streams. The people request for the mercy of God, ancestors and the spirit of the spring asking the water to be in abundance. They would be grateful for the abundance of the water that makes them cultivate and fulfill their daily needs up to this day. Solidarity can be built through this kind of ceremony, e.g. religious, social, economical, educational and recreational values. This is a descriptive research with qualitative method.
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Derkachova, Olga, and Solomia Ushnevych. "The Trickster in Appalachian and Hutsulian Tales." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 2-3 (December 22, 2014): 45–49. http://dx.doi.org/10.15330/jpnu.1.2-3.45-49.
Анотація:
The fairytales of Hutsuls and Appalachians are analyzed in the article. Mountainousdwellers have an indissoluble connection with the nature and metaphysics of mountains that iswhy there are so many sacred objects and special places there. Megaliths and sanctuaries, lifegiving places, miraculous springs, natural metaphysics of the mountains and tales which aregrasped like true stories about creation and objective reality of the world, - all these attract not onlytourists but also scientists and researchers to the mountainous region. The tale is one of thepermanent attributes of people`s life. It gives the opportunity to make the process of emotional andmoral development more controlled and determined. The common feature of the tale is identified:it is the presence of a hero-trickster - Jack (the Appalachians) and Ivan (the Carpathians). In tales,most of the fictional characters can be described by the term “duality”. It is a certain state ofconsciousness when the hero-character reproduces his double that lives an imaginary life andperforms an intended role. It is a hero who is often hidden behind the mask of a jester and a foolishman. He does not live according to the rules. He breaks both laws and rules, but achieves positiveresults. The common and different features of the Trickster in the fairytales of Indians and Hutsulsare defined.
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Suarditya, I. Made, and I. Nyoman Sunarta. "Strategi Pengembangan Banjar Samu, Singapadu Kaler Sebagai Desa Wisata Di Kecamatan Sukawati, Kabupaten Gianyar." JURNAL DESTINASI PARIWISATA 5, no. 1 (October 31, 2018): 61. http://dx.doi.org/10.24843/jdepar.2017.v05.i01.p12.
Анотація:
The research aim is to determine development strategy of Banjar Samu as a tourism village. This research used qualitative and quantitative data with source from primary and secondary data. Observation, interview and documentation are data collection techniques. The sample method used purposive sampling while data analysis used descriptive qualitative and SWOT analysis.
Based on the results, the research indicate is that Banjar Samu have tourism potential which is consisted of natural potentials include panorama of rice fields and water springs. While the potential of culture include: community activities, hospitality and attitude of mutual cooperation, temples: building architecture and religious activity, sacred art of barong landung and another arts entertainment such as joged bumbung, arja, gambelan geguntangan, as well as local craft communities such as wood carving, silver handicrafts, yoga-meditation activity and sekaa such as sekaa gong, joged, geguntangan, arja, angklung, subak and sekaa santi.
Based on the analysis of SWOT Matrix, the results obtained by SO strategies are improving the quality of tourism potential and establish tourist activity. ST strategy is improving the security services. WO strategies are increasing cooperation with the government college, arranging some promotion. WT strategies are providing education and establish a tourist village management system immediately.
Keywords: Tourism Potential, Strategy Development, TourismVillage
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Cusack, Carole M. "Intentional Communities in the Gurdjieff Teaching." International Journal for the Study of New Religions 6, no. 2 (January 30, 2016): 159–76. http://dx.doi.org/10.1558/ijsnr.v6i2.28875.
Анотація:
G. I. Gurdjieff (c. 1866-1949) claimed that individuals could not advance spiritually but that in a group progress was possible. He founded the Institute for the Harmonious Development of Man, first in Tiflis, Georgia in 1919, and for a second time at the Prieuré des Basses Loges in Fontainebleau-Avon, south of Paris, in 1922. At the Prieuré Gurdjieff’s pupils pursued tasks as part of a program of spiritual exercises he devised to lead them from false personality to true self, from a multitude of “I”s to a “real I”. These activities included Movements (the “sacred dances”), physical labour, ritualized eating, drinking, and bathing in the Turkish bath, and “inner exercises,” a type of contemplation. Key pupils of Gurdjieff established similar live-in venues for pursuit of the “Work”: P. D. Ouspensky at Lyne Place, Surrey; J. G. Bennett (1897-1974) at Coombe Springs, Surrey; Sophia Ouspensky at Franklin Farms, Mendham, NJ; and later other “Gurdjieffian” teachers founded a range of residential communities. The Work or the Fourth Way (as the Gurdjieff teaching is known) did not mandate retreat from everyday life; rather, Gurdjieff asserted that it was compatible with family, childrearing, and employment. This article uses examples of scholarly literature on intentional communities, and social history of other groups attempting the same types of experiments in living contemporaneously, to illuminate an understudied aspect of the Gurdjieff tradition.
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Peinado Elliot, Carlos. "Alianza y comunión: la poesía como sacramento en la obra de Andrés Sánchez Robayna." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 29 (January 31, 2018): 38–58. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2018292548.
Анотація:
Andrés Sánchez Robayna entiende la poesía como una forma de conocimiento, siguiendo la tradición que procede del Romanticismo. La poesía se presenta como liberación del poder espiritual de la palabra, capaz de reunificar al hombre con el mundo. El poema brota movido por el deseo de lo desconocido, que es el fondo invisible de lo visible. Este misterio que late en la realidad es lo sagrado para el poeta, quien experimenta el sentimiento de pertenencia a la tierra que remite al lugar de origen. El poema se muestra como una «auscultación del lugar» que procede del deseo: la belleza del lugar suscita el canto de celebración. De este modo la palabra convoca una presencia que toma cuerpo en la palabra; y al mismo tiempo este nombrar se ahonda en lo invisible, unificándolo con lo visible. Este construir y habitar la imagen-cuerpo del mundo mediante la obra poética constituye una liturgia que reúne a los hombres, el mundo y lo sagrado. La alianza tiene lugar en el símbolo-imagen, que unifica lo escindido y es el cimiento de la liturgia. El artículo concluye con un breve acercamiento a «La alianza», poema perteneciente a La sombra y la apariencia. Andrés Sánchez Robayna understands poetry as a way of knowledge, following the tradition that comes from Romanticism. Poetry is presented as a liberation of the spiritual power of the word, which is able to reunify the man with the world. The poem springs up moved by the desire of the unknown, which is the invisible depth of the visible. This mystery that beats in the reality is the sacred for the poet, who experiences the feeling of belonging to the earth that refers to the place of origin. The poem is shown like an “auscultation of the place” which comes from the desire: the beauty of the place arouses the chant of celebration. In this way, the word summons a presence that is embodied in the word , and, simultaneously, this calling deepens in the invisible, merging it with the visible. This scaffolding and inhabiting the image-body of the world using the poetic work, constitutes a liturgy that congregates humans, the world and the sacred. The covenant takes place in the symbol-image, which unifies what is torn and is the foundation of the liturgy. The article concludes with a brief approach to “La alianza”, a poem belonging to La sombra y la apariencia.
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Çakmaklı, Ömür Dünya. "Labraunda’nın Yeni Bilmecesi: Su Kompleksi Kazıları 2013-2015 Kazı Sezonu Değerlendirmesi / The Mistery of Labraunda: Water Complex Excavations between 2013-2015." Journal of History Culture and Art Research 5, no. 3 (October 31, 2016): 15. http://dx.doi.org/10.7596/taksad.v5i3.522.
Анотація:
<p align="center"><strong>The Mistery of Labraunda: Water Complex Excavations</strong></p><p><strong>Abstract:</strong></p><p>Zeus Labraundos Sacred Site, which is located 13 km to the northeast of Milas, and which is one of the most majestic and most protected sites in the Karia Region, is in a key position to illuminate the history of Karia. The ongoing excavations revealed very important scientific information concerning the details of this history. Moreover, the "water" springs of the Karia Region, and mainly the Milas Region and Inner Karia that also include Labraunda, that are still important today; and the structures related to these springs that bestow a privileged importance to this region still didn't completely receive the attention they deserve. The "Water Complex" structure, which was discovered unexpectedly during the rearrangement works focused around Temenos will be very useful to resolve the water system mechanism developed in Labraunda, which takes its holy properties from water. This paper shares information obtained from archeologic excavations between 2013-2015.</p><p> </p><p align="center"><strong>Labraunda’nin Yeni Bilmecesi: Su Kompleksi Kazıları</strong></p><p align="center"><strong>2013-2015 Kazı Sezonu Değerlendirmesi </strong></p><p><strong>Öz</strong></p><p>Milas’ın 13 km. kuzeydoğusunda yer alan ve Karia Bölgesinin en görkemli, en iyi korunmuş alanlarından olan Zeus Labraundos Kutsal alanı, Karia tarihini aydınlatmada anahtar konumdadır. Halen devam eden kazı çalışmaları, alana ait bu tarihin detaylandırılmasına ilişkin oldukça önemli bilimsel verileri günümüze ulaştırmıştır. Bununla birlikte alana ayrıcalıklı bir önem kazandıran; Karia Bölgesinin ve esas olarak Labraunda’nın içinde yer aldığı Milas Bölgesi ve İç Karia’nın günümüzde dahi önemini koruyan “su” kaynakları ve bu kaynaklarla ilintili yapıları henüz hak ettiği odağa tam olarak kavuşamamıştır. 2013 yılında, temenosun çevresinde yoğunlaşan düzenleme çalışmaları esnasında beklenmedik bir şekilde tespit edilen “Su Kompleksi” yapısı, kutsallık özelliğini <em>su</em>’dan alan Labraunda’da geliştirilen su sistemi mekanizmasını çözümlemede oldukça faydalı olacaktır. Bu makalede 2013-2015 kazı sezonunda elde edilen bilgi ve bulgular paylaşılmıştır.</p>
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Naderi, Jody Rosenblatt, and Woo-Hwa Shin. "Humane Design for Hospital Landscapes: A Case Study in Landscape Architecture of a Healing Garden for Nurses." HERD: Health Environments Research & Design Journal 2, no. 1 (October 2008): 82–119. http://dx.doi.org/10.1177/193758670800200112.
Анотація:
Objective: The overall goal of this study was to design a beautiful garden to provide a spatial experience of renewal for hospital nursing staff and for their ecologically- and culturally-specific healing. The first objective of this study was to identify the physical, social, and spiritual attributes of an existing courtyard to determine which features encouraged or discouraged use. A site-specific design concept and user-specific survey instrument were developed to gather data directly from the nursing staff on campus. Background: There has been growing evidence that landscapes for renewal have measurable characteristics. Physical, social, and spiritual characteristics of the landscape interrelate to determine the appropriateness of a landscape for a particular health outcome. Increasingly, evidence demonstrates that contact with the living world around us is an important part of healing and recovery. This design project created a natural opportunity to research the effect of landscape improvements on renewal. Methods: The method combined standard landscape architecture ecological site design process with a qualitative empirical study of staff characteristics and landscape preferences. The transparency of the landscape design process provided the basis for a post-occupancy evaluation in the future. Results: Sixty-one nurses participated in the qualitative phase of the design process. Preferences for contact with nature and privacy were significant among the staff. The spatial structure of the concepts was revised to include private table-and-chair places for one or two people and features that would encourage a contemplative pedestrian walk along existing shortcuts. To encourage the benefits of the typical staff's very short exposure to the garden, archetypal landscape features—thresholds, contemplative paths, garden benches, a symbolic creek, and sacred springs—were arranged to shift the spiritual dimension of the place from that of an exposed, dry gulley ravine to a green, fertile oasis. Conclusions: The courtyard was designed based on survey results. The final design was reviewed and found to satisfy the preferences of the nursing staff. Currently, the design is being detailed for construction, and a post-occupancy evaluation is being developed to ascertain the quality of the outcome for the nurses.
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Menozzi, Oliva. "Extramural rock-cut sanctuaries in the territory of Cyrene." Libyan Studies 46 (August 14, 2015): 57–74. http://dx.doi.org/10.1017/lis.2015.3.
Анотація:
AbstractChieti University's team in Libya has been mapping and studying the extraordinary patrimony in rupestrian architecture, looking at both funerary and sacred spaces. Particular attention has been paid to the rock-cut sanctuaries in the areas to the east (Ain Hofra/Bu Miliou areas) and to the west (Baggara and Budrag) of Cyrene, which also represent the most problematic zones for looting and vandalism. Therefore, the principal need for these areas has been to plan a project of mapping and recording that is as systematic as possible for this huge patrimony. The resulting data, coming from surveys, non-invasive geo-prospecting, laser scanning of the main monuments, diagnostic mapping of the damaged monuments, as well as from the excavations, have been recorded in a multilayer GIS. In combination with the surveys, a series of excavations have also been organised in several areas in order to have stratigraphic information from sample areas, which have been chosen on the basis of both their typology/monumentality and the degree of risk of damage and looting. These sanctuaries are generally located on the steep slopes of deep canyons, typically associated with water springs, wild landscape, chthonian cults and also, therefore, funerary areas. They are generally monumentalised and emphasised by rock-cut architecture. Among the most interesting finds are the sanctuaries of Budrag and Ain Hofra, with votive inscriptions, rocky altars and shrines. Particularly interesting is the discovery of a rocky high-relief statue of Dionysus, attesting a possible open-air sanctuary in the area of Baggara. It is a unique example of rocky sculpture in Cyrene and it could be one of the best-preserved examples from the Greek world. Distinguishable by their topography, architectonic features and distance from the town, these rocky sanctuaries attest to a reciprocal osmosis between Greco-Roman and Libyan cultural, artistic and ritual elements. The levels of hybridisation and reciprocity vary from case to case and from period to period, suggesting different degrees of Greco-Roman impact, which seem to be, generally speaking, inversely proportional to the distance from Cyrene, giving space and voice to the cults and rites of the local tribes.
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Holbrook, Neil. "Bath: A Study of Settlement around the Sacred Hot Springs from the Mesolithic to the 17th Century AD. An Archaeological Assessment. By E. La Trobe-Bateman and R. Niblett. Oxbow Books, Oxford, 2016. Pp. xv + 224, illus. Price: £40.00. isbn9781782979982 (bound); 9781782979999 (e-book)." Britannia 48 (June 27, 2017): 501–2. http://dx.doi.org/10.1017/s0068113x17000277.
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Archer, Kenneth, and Millicent Hodson. "SACRE 1913." Experiment 20, no. 1 (October 27, 2014): 31–47. http://dx.doi.org/10.1163/2211730x-12341258.
Анотація:
Shamanic designs used by painter and archaeologist Nicholas Roerich on the costumes for the original Rite of Spring (1913) apparently shaped the ground patterns of the choreography by Vaslav Nijinsky. Dance detectives Kenneth Archer and Millicent Hodson demonstrate how they discovered these dance and design correspondences in the course of reconstructing the lost Rite for the Joffrey Ballet in 1987 and for other companies worldwide since that time.
31
Amiel, Ronit Benami, Tamir Grodek, and Amos Frumkin. "Characterization of the hydrogeology of the sacred Gihon Spring, Jerusalem: a deteriorating urban karst spring." Hydrogeology Journal 18, no. 6 (April 13, 2010): 1465–79. http://dx.doi.org/10.1007/s10040-010-0600-6.
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Moriuchi, Emi, and Michael Basil. "The Sustainability of Ohanami Cherry Blossom Festivals as a Cultural Icon." Sustainability 11, no. 6 (March 26, 2019): 1820. http://dx.doi.org/10.3390/su11061820.
Анотація:
Background: One important form of sustainability is the continuation of culture and cultural practices. This study examined the case of Japanese Ohanami or cherry blossom festivals. Historically, Ohanami focused on the cherry blossom as a symbol of spring’s arrival, where communal aspects, consumption of sake and seasonal foods, painting or photography, and pilgrimages to sacred sites were used to celebrate the ephemeral aspects of blossoms, spring, and life. Methods: This study examines how cherry blossom festivals are celebrated and understood and how these celebrations are changing. Results: Current celebrations demonstrate several forces are changing this celebration. The changes in cherry blossom festivals are seen in four areas (bonding, cultural continuity, marketing exploitation, and cultural symbolism). Cherry blossom festivals are also observed overseas—at first glance this suggests its continuity, however, the ways in which Ohanami is observed raise concerns about the accuracy of this cultural practice. Conclusion: Ohanami celebrations are celebrated both in Japan and overseas, and although their practice continues, the nature of the cultural celebrations are changing.
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Steiner, Ann. "Pottery and Cult in Corinth: Oil and Water at the Sacred Spring." Hesperia 61, no. 3 (July 1992): 385. http://dx.doi.org/10.2307/148314.
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Meulenbeld, Mark. "The Peach Blossom Spring’s Long History as a Sacred Site in Northern Hunan." T’oung Pao 107, no. 1-2 (April 12, 2021): 1–39. http://dx.doi.org/10.1163/15685322-10701001.
Анотація:
Abstract Though long seen uniquely from the perspective of the Chinese literary canon, Tao Qian’s 陶潛 (365?–427) famous “Record of the Peach Blossom Spring” (“Taohuayuan ji” 桃花源記) may find an even more fruitful disciplinary home in religious studies. The story refers itself to a grotto at Wuling 武陵 (present-day northern Hunan province), a site that has been associated with Daoist transcendents (shenxian 神仙) at least since the middle of the sixth century. A Daoist monastery on that same site, the Peach Spring Abbey (Taoyuan guan 桃源觀) or Peach Blossom Abbey (Taohua guan 桃花觀), became officially recognized in 748 and received imperial support not long after. This article studies the long history of Peach Spring as a sacred site, or, as Tao Qian referred to it in his poem, a “divine realm” (shenjie 神界).
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Jevtic, Milos. "Sacred groves of the tribali on Miroc mountain." Starinar, no. 56 (2006): 271–90. http://dx.doi.org/10.2298/sta0656271j.
Анотація:
In this work are presented the results of the archaeological investigations at the site Mihajlov ponor (spring) conducted in 2005 and 2006. Few groups of densely concentrated circular stone structures, from 4 to 10 meters in diameter, have been discovered in the thick forest. The structures consist of outer stone circle made of few courses of broken stone and smaller inner circle made of the same stone. Various archaeological objects - fragments of pottery vessels, pieces of jewelry (iron and bronze single-looped fibulae with rectangular catchplate), iron knives, large iron arrowheads of Ferigile type and fragments of two pairs of bridle bits ending with horse head and gryphon head have been discovered within two investigated structures. Particularly important are the finds of wild animal bones (deer, chamois doe) and one human mandible that are like the other finds scattered within the stone structures.
36
Holland, Susan A. "Evidence of the Spring Planting Ceremony to Evening Star and Her Sacred Garden." Plains Anthropologist 43, no. 166 (November 1998): 411–18. http://dx.doi.org/10.1080/2052546.1998.11931912.
37
Johnson, Lorin. "Degrees of Separation: Lester Horton’s." Experiment 20, no. 1 (October 27, 2014): 48–85. http://dx.doi.org/10.1163/2211730x-12341259.
Анотація:
This essay examines Lester Horton’s 1937 production of Le Sacre du printemps (The Rite of Spring) at the Hollywood Bowl. In particular, the genesis of the work and the transference of Russian modernism in 1930s Los Angeles is explored. The essay focuses on Horton’s professional relationships with two artists in Los Angeles, Adolph Bolm and Michio Ito, both of whom were in his proximity as teachers, mentors and colleagues when he created Le Sacre. The Russian émigré Bolm, a former dancer with the Ballets Russes during the period Nijinsky choreographed The Rite of Spring in 1913, was a well-established teacher and choreographer in Los Angeles. Bolm’s and Horton’s parallel interests in American Indian dance forms are discussed. Ito, the Japanese dancer and choreographer who was inspired to pursue dance after witnessing performances of the Ballets Russes, trained in Dalcroze Eurhythmics in Hellerau before settling in Los Angeles in 1929. Horton’s production of Le Sacre, the seventh created internationally and first West Coast version is discussed in detail, drawing on the choreographer’s rehearsal notes and other first-hand accounts.
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Abbas, Shabbir A. "A Response to Shabbir A. Abbas’ Review of The Words of God to Prophet Muhammad." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 110–11. http://dx.doi.org/10.35632/ajis.v34i4.807.
Анотація:
Shabbir A. Abbas, a graduate student from Rutgers University, completeda thorough and thoughtful review of my work, The Words of God to ProphetMuhammad: Forty Sacred Sayings, in the American Journal of Islamic SocialsSciences 34, no. 2 (spring 2017): 102-04.Abbas provides relevant biographical and bibliographical informationabout Sayyid Hasan Shirazi, the compiler of Kalimat Allāh from which Idrew the Forty Hadith and presented in Arabic along with my English translation.I am pleased that the reviewer described my translation as “refreshinglyaccurate… and … perfectly intelligible.” I am also honored that hedescribed my preface as “excellent.” ...
39
Davies, John A. "Coins from the sacred spring at Bath - D. R. WALKER , “ROMAN COINS FROM THE SACRED SPRING AT BATH”. Part 6 (THE ROMAN COINS) in B. CUNLIFFE (ed.) THE TEMPLE OF SULIS MINERVA AT BATH, II: FINDS FROM THE SACRED SPRING (Oxford University Committee for Archaeology, fascicule 2 of monograph 16, 1988). Pp. 60, 20 pls, bibliography. ISBN 0-947816-992. £12.00." Journal of Roman Archaeology 3 (1990): 431–36. http://dx.doi.org/10.1017/s1047759400011302.
40
Cummings, Simon. "A CONVERSATION WITH MONTY ADKINS." Tempo 72, no. 285 (June 19, 2018): 41–54. http://dx.doi.org/10.1017/s0040298218000086.
Анотація:
AbstractThis edited transcript of a conversation with composer Monty Adkins explores a wide range of topics: the fundamental aspects of Adkins’ compositional aesthetic, the history and development of his practice, musical influences, considerations of beauty, narrative vs. abstract approaches to composition, types of listening, perceptions of time, notions of the sacred, the imposition (and benefits) of compositional restrictions, the organisation/structuring of non-teleological music, combining electronics with live instruments, and Adkins’ relationship with the listener. The conversation took place on 24 February 2017 at the University of Huddersfield, during the annual Electric Spring festival. Audio of the complete, three-hour conversation can be downloaded and streamed at http://5against4.com/2017/04/18/the-dialogues-monty-adkins/.
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Murga Castro, Idoia. "The Spanish Reception of Le Sacre du Printemps (1913–1936)." Dance Research 36, no. 1 (May 2018): 48–66. http://dx.doi.org/10.3366/drs.2018.0220.
Анотація:
Centenary celebrations are being held between 2016 and 2018 to mark the first consecutive tours of Diaghilev's Ballets Russes in Spain. This study analyses the Spanish reception of Le Sacre du Printemps (The Rite of Spring) (1913), one of its most avant-garde pieces. Although the original work was never performed in Spain as a complete ballet, its influence was felt deeply in the work of certain Spanish choreographers, composers, painters and intellectuals during the so-called Silver Age, the period of modernisation and cultural expansion which extended from the end of the nineteenth century to the beginning of the Spanish Civil War.
42
Casey, P. J. "The Temple of Sulis Minerva at Bath.volume 2. the finds from the sacred spring. Edited by B. Cunliffe." Archaeological Journal 146, no. 1 (January 1989): 611–13. http://dx.doi.org/10.1080/00665983.1989.11021327.
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Rahajaan, Jerry Dounald, Erik Kurniadi, Fahmi Yusuf, Erlan Darmawan, and Resma Mega Herawati. "PERANCANGAN KONSEP IDEAL DESA WISATA DI DESA CIBINUANG KABUPATEN KUNINGAN." Empowerment : Jurnal Pengabdian Masyarakat 3, no. 02 (December 30, 2020): 89. http://dx.doi.org/10.25134/empowerment.v3i02.3033.
Анотація:
Cibinuang Village is an area located in Kuningan District, Kuningan Regency. Cibinuang Village has many and varied natural resources. In the process of development activities Cibinuang tourism village has not fully used the detailed concept of tourism. The development of the concept of tourism in the Village of Cibinuang did not escape the existence of adequate natural resources and quality human resources. The availability of natural resources and their use in Cibinuang Village, even if simple and limited, will be able to improve the quality of the village and be a source of increased human resources for the community. In terms of improving the economy, knowledge and attractiveness of tourism. Efforts to design the concept of a tourist village, in improving the ability of rural communities in the field of tourism required a whole design concept to make it happen. It is understood together that one of the concrete manifestations of Higher Education gait besides education and research is Community Service and Service activities, this is in accordance with what is mandated in Law No. 20 of 2003 concerning National Education System article 24 (2) which states; "Universities have the autonomy to manage their own institutions as centers for the administration of higher education, scientific research, and community service." As a concrete step Faculty of Computer Science, Kuningan University with the core of Visual Communication Design, trying to respond to the needs of the community (Cibinuang Village) of the importance of developing Tourism Villages by doing Community Service with the title of the activity "The Concept of Designing Tourism Villages in Cibinuang Area Kuningan District of West Java Province" . Referring to the background of existing problems, problem solving is needed for the purpose of this activity are: Designing the concept of village tourism design for the people of Cibinuang Village, Kuningan Regency, to utilize natural resources in the area, which include: Hot Springs, Campgrounds, Sacred / Ancient Tombs. Creating a Tourism Village Study Plan for Cibinuang Village Community, Kuningan District to realize the Village program.Desa Cibinuang merupakan salah satu daerah yang terletak di Kecamatan Kuningan Kabupaten Kuningan. Desa Cibinuang memiliki sumberdaya alam yang banyak dan berfariasi. Dalam proses kegiatan pengembangan Desa wisata Cibinuang belum sepenuhnya menggunakan konsep wisata yang terinci. Perkembangan konsep pariwisata di Desa Cibinuang tidak luput dari adanya sumberdaya alam yang memadai dan sumber daya manusia yang berkualitas. Ketersediaan sumber alam dan pemanfaatannya di Desa Cibinuang, sekalipun sederhana dan terbatas, akan dapat meningkatkan kualitas desa serta menjadi sumber peningkatan SDM bagi masyarakat. Dalam hal peningkatan ekonomi, pengetahuan, dan daya tarik pariwisata. Upaya perancangan konsep desa wisata, dalam peningkatan kemampuan masyarakat desa dalam bidang pariwisata diperlukan suatu konsep desain yang utuh untuk mewujudkannya. Dipahami bersama bahwa salah satu wujud nyata kiprah Perguruan Tinggi selain pendidikan dan penelitian adalah kegiatan Pengabdian dan Pelayanan kepada Masyarakat, hal ini sesuai dengan apa yang diamanatkan dalam UU No. 20 Tahun 2003 tentang Sistem Pendidikan Nasional pasal 24 (2) yang menyatakan ; “Perguruan tinggi memiliki otonomi untuk mengelola sendiri lembaganya sebagai pusat penyelenggaraan pendidikan tinggi, penelitian ilmiah, dan pengabdian kepada masyarakat”. Sebagai langkah kongkrit Fakultas Ilmu Komputer Universitas Kuningan dengan core Desain Komunikasi Visual, mencoba untuk merespon kebutuhan masyarakat (Desa Cibinuang) akan pentingnya pengembangan Desa Wisata dengan melakukan Pengabdian Kepada Masyarakat dengan judul kegiatan “Konsep Perancangan Desa Wisata Di Daerah Cibinuang Kabupaten Kuningan Provinsi Jawa Barat”. Mengacu pada latar belakang permasalahan yang ada maka dibutuhkan pemecahan masalah untuk tujuan kegiatan ini adalah: Merancang konsep Desain desa wisata bagi Masyarakat Desa Cibinuang, Kabupaten Kuningan, untuk memanfaatkan sumber daya alam yang ada di daerahnya, yaitu meliputi: Sumber Air Panas, Bumi Perkemahan, Makam Keramat/Kuno. Membuat StudyPlan Desa Wisata bagi Masyarakat Desa Cibinuang, Kabupaten Kuningan untuk mewujudkan program Desa.
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SLOBOZHNIKOVA, V. S., and I. V. SUSLOV. "RELIGIOUS EXTREMIST MOODS IN THE LOWER VOLGA REGION (ON THE MATERIALS OF THE SPRING 2020 SOCIOLOGICAL STUDY)." Central Russian Journal of Social Sciences 15, no. 5 (2020): 182–97. http://dx.doi.org/10.22394/2071-2367-2020-15-5-182-197.
Анотація:
The purpose of the article is to determine the level of distribution and structure of religious extremist sentiments in the region. The article identifies the most important indicators of the religious security state in the Lower Volga region on the basis of data from a massive representative empirical survey (in the form of a questionnaire) conducted by the team of the Department of History, Political Science and Sociology of the Saratov State Law Academy in the spring of 2020 using Internet resources. As a result of the research, the organizers come to the conclusion that, on the one hand, a generally negative attitude of the regional community towards religious extremism was recorded; on the other hand, a number of indicators (about 3% feel a threat to their faith and the faith of their family, about 4% admit the use of violence in violation of justice in relation to their faith, 0.5% refer to the murder of people as a sacred act) indicates the presence religious extremist sentiments and actions in the Lower Volga region.
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Estienne, L., L. Dany, E. Dudoit, F. Duffaud, and S. Salas. "Spirituality and Cancer: a Qualitative Study." Psycho-Oncologie 13, no. 3-4 (December 2019): 173–82. http://dx.doi.org/10.3166/pson-2019-0105.
Анотація:
Aims: Patients suffering from cancer are often confronted with an awareness of their own finiteness and with the fact that their life is now ruled by the cancer. This existential upheaval can be accompanied by spiritual “work” which contributes to the adjustment to the disease and to the conditions of the end of life. Spirituality can be defined as a process through which individuals seek for and give meaning to their life, feel connected to the self, to others, at the present moment and in what is sacred. Few studies in France have studied spirituality in the context of cancer. So, the aim of our research was to identify and to study the role of spiritual components in the experience of cancer. Procedure: We carried out 15 semi-directed interviews with patients at the medical oncology and palliative care department at the CHU in Timone (Marseille). A double analysis was performed: 1) a lexicographical analysis and 2) a thematic content analysis of the most typical interviews from the lexicographical analysis. Results: The lexicographical analysis highlighted three lexical classes. Class 1 represented the illness of cancer as a personal transformation (40.5%), Class 2 concerned the biographical disruption experience (13.4%) and Class 3 corresponded to daily life with the illness (46.1%). Moreover, the thematic content analysis revealed different themes testifying to spirituality in the lived experience of cancer, in particular the experience of and the relationship with the sacred, the relationship with transcendence and the role of spirituality in the lived experience of patients who are suffering from cancer. Conclusion: The two analyses of the interviews allowed us to identify the expression of spirituality. Spirituality was expressed as a resource, an “invisible spring,” allowing people to adjust to the extreme experience of the disease of cancer. Both “secular” and “central” dimensions of spirituality: the transcendence and the relationship with the sacred open perspectives for the integration of spirituality into the care of patients suffering from cancer, without threatening the principle of secularism in French hospitals.
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Olivieri, Luca M. "The Last Phases at Barikot: Urban Cults and Sacred Architecture. Data from the Spring 2013 Excavation Campaign in Swat." Journal of Inner Asian Art and Archaeology 7 (January 2016): 7–30. http://dx.doi.org/10.1484/j.jiaaa.4.2017002.
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Batarseh, Amanda. "Raja Shehadeh’s “Cartography of Refusal”: The Enduring Land Narrative Practice of Palestinian Walks." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 232–52. http://dx.doi.org/10.1017/pli.2020.38.
Анотація:
In the 1920s, the Palestinian ethnographer Tawfiq Kan‘an examined the physical and narrative construction of Palestinian space by cataloguing the living archive of Palestinian sanctuaries. His collection of narratives, imbued in the sacred space of the “shrine, tomb, tree, shrub, cave, spring, well, rock [or] stone” is suggestive of cultural anthropologist Keith Basso’s elaboration of “place-making” as learned from the Western Apache. Articulating two modes of disruption, place-making narratives preserve indigenous culture in the face of colonial conquest and unsettle colonial paradigms of spatial belonging and exclusion. Despite the efforts of settler colonial erasure, this interpolative practice has been carried through Palestinian narrative traditions into the present. Raja Shehadeh’s Palestinian Walks: Notes on a Vanishing Landscape (2007) illustrates an indigenous mode of seeing, creating, and contesting spatial narratives, disclosing the role of place-making in contemporary Palestinian literature.
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Wender, Andrew M. "Beyond Resurgent ‘Islamists’ and Enlightened ‘Secularists’." Sociology of Islam 2, no. 3-4 (June 10, 2014): 268–82. http://dx.doi.org/10.1163/22131418-00204010.
Анотація:
This article analyzes emblematic media, policymaking, and scholarly discourses depicting religion within states and societies affected by the Arab uprisings. By early 2011, supposed expert assessments emanating from outside the Middle East, as well as some voices within the region, postulated that the uprisings were about citizens’ worldly strivings, rather than clerics’ claims to transcendent truth—only to shift, subsequently, to plaintive assertions that ‘Islamists’ were now emerging from hiding to ‘hijack’ the ‘Arab Spring’ from ‘secular’ activists. The article deconstructs the oppositional pair ‘Islamist/secularist’, and related identifiers like ‘fanatic’ and ‘terrorist’, to investigate the reductionist construction of Islam, and binary conceptions of religion and secularity, that are thereby intimated. Ultimately, it is asked whether the uprisings might pose a signal opportunity for questioning the constrained horizons, and lost possibilities for human freedom, fulfillment, and connection with the sacred, of discourses that objectify and delimit religious experience.
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Ramazanova, Z. B., and M. R. Seferbekov. "MOUNTAINS AND CAVES IN THE ANDIS’ RITES OF THE SUN AND RAIN MAKING." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 120–24. http://dx.doi.org/10.32653/ch133120-124.
Анотація:
Mod and Bakhargan were the most revered mountains for the Andis. According to the authors, the Andis used mountains and caves, as parts of the sacred landscape, on calendar holidays and in the rites of meteorological and healing magic. Thus, rites of the sun and rain making were held here. On the mountain of Bakhargan, there was a spring with healing water. The mountain of Bakhargan was used in the ceremonies of folk medicine: praying for healing, sick people described three circles round the rocks of the sacred mountain in the counterclockwise direction. In the mythology of the Andis, the tops of the mountains were the habitat of the supreme god and mountain angels. The Andis associated mountains with legends, containing the motifs of the biblical legend of the Flood. After converting to Islam, the most revered mountains were turned into places of worship, where the rite of dhikr was conducted and alms were dealt out during the prayers. Many of the rites for changing weather were led by local religious authorities or elders. Besides the use of mountains and caves in the rites of the sun and rain making, the Andis also had other rites of meteorological magic. The most common of them was the rite with a mummer. There were also rites with the use of the skull of a stallion and a snake, probably related to zoolatry. Analysis of orolatry, meteorological and healing magic of the Andis testifies to the syncretism of their spiritual culture. This confusion of traditional beliefs and Muslim religious prescriptions is peculiar to the so-called “everyday Islam”. This syncretism was common to other peoples of Dagestan and the North Caucasus.
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Efimova, Svetlana. "The October Revolution as the Passion of Christ: Boris Pasternak’s Easter Narrative in Doctor Zhivago and Its Cultural Contexts." Religions 12, no. 7 (June 24, 2021): 461. http://dx.doi.org/10.3390/rel12070461.
Анотація:
This article offers a new interpretation of Boris Pasternak’s novel Doctor Zhivago in the cultural and historical context of the first half of the 20th century, with an emphasis on the interrelationship between religion and philosophy of history in the text. Doctor Zhivago is analysed as a condensed representation of a religious conception of Russian history between 1901 and 1953 and as a cyclical repetition of the Easter narrative. This bipartite narrative consists of the Passion and Resurrection of Christ as symbols of violence and renewal (liberation). The novel cycles through this narrative several times, symbolically connecting the ‘Easter’ revolution (March 1917) and the Thaw (the spring of 1953). The sources of Pasternak’s Easter narrative include the Gospels, Leo Tolstoy’s philosophy of history and pre-Christian mythology. The model of cyclical time in the novel brings together the sacred, natural and historical cycles. This concept of a cyclical renewal of life differs from the linear temporality of the Apocalypse as an expectation of the end of history.