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Journal articles on the topic 'Sacred'

To see the other types of publications on this topic, follow the link: Sacred.

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

VAN DER VELDE, Paul. "Sacred Sands, Sacred Lands, Sacred Men." Studies in Interreligious Dialogue 13, no. 1 (January 1, 2003): 41–59. http://dx.doi.org/10.2143/sid.13.1.504436.

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2

Maly, Kenneth. "Sacred Land, Sacred Sex." Environmental Ethics 15, no. 3 (1993): 275–77. http://dx.doi.org/10.5840/enviroethics199315320.

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3

HELMINSKI, KABIR. "Sacred Earth, Sacred Self:." Tikkun 30, no. 4 (2015): 12–13. http://dx.doi.org/10.1215/08879982-3328649.

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4

Fung, S.J., Jojo. "Sacred Space for Sacred Sustainability." Landas: Journal of Loyola School of Theology 26, no. 2 (July 31, 2012): 103–25. http://dx.doi.org/10.13185/la2012.26206.

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5

Gharavi, Lance. "Sacred." Ecumenica 7, no. 1-2 (January 1, 2014): 103–7. http://dx.doi.org/10.5325/ecumenica.7.1-2.0103.

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6

Chidester, David. "Sacred." Material Religion 7, no. 1 (March 2011): 84–90. http://dx.doi.org/10.2752/175183411x12968355482132.

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7

Colaco, Louella, Arun S. Nair, Anurag Madnawat, and Biju K. Raveendran. "SACRED." International Journal of e-Collaboration 19, no. 1 (January 6, 2023): 1–20. http://dx.doi.org/10.4018/ijec.315782.

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Collaborative research is an opportunity to bring creative minds together and blend multiple disciplines to churn out innovative solutions. In this era of massive social media and information overload, a streamlined process framework with best practices and procedures is a requirement for genuine scientific collaboration. The main aim of this work is to bring forth a software-centric framework for harmonizing research. SACRED is the outcome of experiences gained during the development of ‘ARMS'-An Analysis Framework for Mixed Criticality Systems. ARMS is a collaborative platform to disseminate research and literature in real-time mixed criticality systems. ARMS is hosted on Amazon Amplify with the user interface implemented using the ReactJS framework. SACRED summarizes the software-centric process, practices and procedures followed, and renders it for similar collaborations in the future.

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8

Prior, H. A. F. "Sawyer, Sacred Languages and Sacred Texts." Studies in World Christianity 7, no. 2 (October 2001): 260–66. http://dx.doi.org/10.3366/swc.2001.7.2.260.

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9

Harrison, Rebecca R. "Sacred Languages and Sacred Texts (review)." Journal of Early Christian Studies 8, no. 2 (2000): 311–12. http://dx.doi.org/10.1353/earl.2000.0026.

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10

Schultz, Joseph P. "From Sacred Space to Sacred Object to Sacred Person in Jewish Antiquity." Shofar: An Interdisciplinary Journal of Jewish Studies 12, no. 1 (1993): 28–37. http://dx.doi.org/10.1353/sho.1993.0106.

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11

Sayes, Edwin. "From the Sacred to the Sacred Object." Techné: Research in Philosophy and Technology 16, no. 2 (2012): 105–22. http://dx.doi.org/10.5840/techne201216211.

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The philosophy of Bruno Latour has given us one of the most important statements on the part played by technology in the ordering of the human collective. Typically presented as a radical departure from mainstream social thought, Latour is not without his intellectual creditors: Michel Serres and, through him, René Girard. By tracing this development, we are led to understand better the relationship of Latour’s work, and Actor-Network Theory more generally, to traditional sociological concerns. By doing so we can also hope to understand better the role that objects play in structuring society.

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12

Coggins, Richard. "Book Review: Sacred Languages and Sacred Texts." Theology 102, no. 810 (November 1999): 446–47. http://dx.doi.org/10.1177/0040571x9910200613.

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13

Hanlon, David L. "Pana O'ahu: Sacred Stones, Sacred Land (review)." Contemporary Pacific 13, no. 1 (2001): 293–95. http://dx.doi.org/10.1353/cp.2001.0009.

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14

Reason, Peter. "Reflections on Sacred Experience and Sacred Science." Journal of Management Inquiry 2, no. 3 (September 1993): 273–83. http://dx.doi.org/10.1177/105649269323009.

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15

Gonçalves, José Fernando. "Sacred Spaces." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 220–29. http://dx.doi.org/10.17979/aarc.2017.5.0.5153.

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The passage from sacred to secular space confers on religious space a wider functionality that will allow the incorporation of an abstract and open spatial symbolism to different perceptions of the divine to see, feel or invoke God. According to Rudolf Otto, on the Protestant churches the architectonic expression of the numinous is made by three fundamental elements of representation: obscurity, silence and emptiness. As elements that conceptually oppose the concrete or definitive symbol, they acquire a universal meaning that modern architecture itself will incorporate as a process of artistic emancipation.For a contemporary architect to design a religious space thus imposes an inevitable incursion into this Protestant matrix that appeals to the simplicity of forms, to the fidelity of construction and to the aesthetic experience as access to the transcendent. The mortuary chapels I am presenting takes up this contact with the modern constructive knowledge and with the return to the essential sacred place made of space, light and matter.

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16

Oldham, Gerda, and Rose Tremain. "Sacred Country." Antioch Review 51, no. 3 (1993): 462. http://dx.doi.org/10.2307/4612798.

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17

Taha, Shadia. "Sacred Journeys." Journeys 20, no. 1 (August 1, 2019): 7–30. http://dx.doi.org/10.3167/jys.2019.200102.

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Pilgrimage has been performed by members of all religions, and all beliefs, from prehistoric times to the present. The visitation of religious and sacred sites represents a significant economic resource for many faith establishments and organizations. In this article, I will explore the Muslim Hajj to Mecca as a case study. The study is based on ethnographic research using interviews and observation. The economic impact of pilgrims is a multifaceted and complex subject. Pilgrims spend money on transport, accommodation, and other services; hence, they contribute to the economy of the host state. My research suggests that there is a particular type of relationship between the economic and the spiritual aspects of pilgrimage in Saudi Arabia.

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18

Passarielio, Phyllis. "Sacred Waste." American Journal of Semiotics 11, no. 1 (1994): 109–27. http://dx.doi.org/10.5840/ajs1994111/224.

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19

Boudou, Benjamin, Hans Leaman, and Maximilian Miguel Scholz. "Sacred Welcomes." Migration and Society 4, no. 1 (June 1, 2021): 99–109. http://dx.doi.org/10.3167/arms.2021.040110.

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This special section explores the role of religious ideas and religious associations in shaping the response of states and non-state actors to asylum-seekers and refugees. It brings together insights from anthropology, law, history, and political theory to enrich our understanding of how religious values and resources are mobilized to respond to refugees and to circumvent usual narratives of secularization. Examining these questions within multicultural African, European, and North American contexts, the special section argues that religion provides moral reasons and structural support to welcome and resettle refugees, and constitutes a framework of analysis to better understand the social, legal, and political dynamics of inclusion and exclusion in contexts of migration.

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20

Allchin, Douglas. "Sacred Bovines." American Biology Teacher 69, no. 1 (January 2007): 49–51. http://dx.doi.org/10.1662/0002-7685(2007)69[49:sb]2.0.co;2.

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21

Allen, Daniel. "Sacred games." Nursing Standard 18, no. 14 (December 17, 2003): 26. http://dx.doi.org/10.7748/ns.18.14.26.s44.

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22

Shuey, Tara. "Sacred Moments." Journal of Pain & Palliative Care Pharmacotherapy 27, no. 2 (May 20, 2013): 109. http://dx.doi.org/10.3109/15360288.2013.788603.

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23

Mitchell, W. J. T. "Sacred Gestures." Afterimage 34, no. 3 (December 1, 2006): 18–23. http://dx.doi.org/10.1525/aft.2006.34.3.18.

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24

Runtuwene, Amelia. "Sacred Companions." Jurnal Youth Ministry 2, no. 1 (May 1, 2014): 36–37. http://dx.doi.org/10.47901/jym.v2i1.66.

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25

Dunne, John, Richard Kearney, Eamon Delaney, Seán Kenny, Ben Birdsall, Susan Knight, James Ryan, and A. P. Clarke. "Sacred Cows." Books Ireland, no. 188 (1995): 216. http://dx.doi.org/10.2307/20623152.

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26

Tingle, Abigail. "Sacred Space." Journal of Christian Nursing 39, no. 3 (July 2022): 195. http://dx.doi.org/10.1097/cnj.0000000000000970.

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27

Hitzig, Gary S. "Sacred Ground." International Society of Hair Restoration Surgery 10, no. 2 (March 2000): 43–45. http://dx.doi.org/10.33589/10.2.0043.

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28

Leonard, Philip. "Sacred Shores?" Parallax 27, no. 1 (January 2, 2021): 63–78. http://dx.doi.org/10.1080/13534645.2021.1976464.

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29

Brown, Sam. "Always Sacred." Dialogue: A Journal of Mormon Thought 42, no. 4 (December 1, 2009): 149. http://dx.doi.org/10.5406/dialjmormthou.42.4.0149.

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30

DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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31

Riddell, Peter G. "Sacred Misinterpretation." Evangelical Quarterly 93, no. 1 (April 12, 2022): 61–73. http://dx.doi.org/10.1163/27725472-09301005.

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32

Connolly, Clara, and Fay Weldon. "Sacred Cows." Feminist Review, no. 35 (1990): 113. http://dx.doi.org/10.2307/1395407.

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33

Corballis, Tim. "Nothing Sacred." Counterfutures 2 (September 1, 2016): 193. http://dx.doi.org/10.26686/cf.v2i0.6436.

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34

Żywiołek, Artur. "Sacred Place." Irydion. Literatura - Teatr - Kultura 3, no. 2 (2017): 9–23. http://dx.doi.org/10.16926/i.2017.03.16.

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35

Ade, Wernmei Yong. "The Sacred." Philosophy Today 56, no. 2 (2012): 221–31. http://dx.doi.org/10.5840/philtoday201256240.

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36

Jack, Alison. "Sacred Tropes." Theology & Sexuality 17, no. 2 (May 2011): 218–20. http://dx.doi.org/10.1558/tse.v17i2.218.

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37

Fitch, Fabrice, Ludford, and Cardinall's Musick. "Sacred Music." Musical Times 136, no. 1823 (January 1995): 40. http://dx.doi.org/10.2307/1003286.

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38

Coppola, Carlo, U. Sam Oeur, and Ken McCullough. "Sacred Vows." World Literature Today 74, no. 1 (2000): 234. http://dx.doi.org/10.2307/40155529.

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39

Frantz, Gilda. "Sacred Explorations." Psychological Perspectives 56, no. 1 (January 2013): 1–4. http://dx.doi.org/10.1080/00332925.2012.757992.

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40

Paden, William E. "Sacred Order'." Method & Theory in the Study of Religion 12, no. 1-4 (2000): 207–25. http://dx.doi.org/10.1163/157006800x00120.

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41

STENSVOLD, Anne. "Sacred Communication." Questions Liturgiques/Studies in Liturgy 68, no. 2 (May 1, 1987): 167–74. http://dx.doi.org/10.2143/ql.68.2.2015167.

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42

Heyd, Thomas. "Sacred Ecology." Environmental Ethics 22, no. 4 (2000): 419–21. http://dx.doi.org/10.5840/enviroethics20002247.

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43

Jolissaint, Jena G. "Sacred Doorways." Epoché 11, no. 2 (2007): 333–52. http://dx.doi.org/10.5840/epoche200711216.

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44

Roberts, Laura Weiss. "Sacred Trespass." Academic Medicine 95, no. 7 (July 2020): 971. http://dx.doi.org/10.1097/acm.0000000000003339.

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45

O'Brien, Mary Elizabeth. "Sacred Convenants." AWHONN Lifelines 3, no. 2 (April 1999): 72–73. http://dx.doi.org/10.1111/j.1552-6356.1999.tb01088.x.

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46

Greco, Michelle. "Sacred Covenants." AWHONN Lifelines 3, no. 5 (October 1999): 11. http://dx.doi.org/10.1111/j.1552-6356.1999.tb01123.x.

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47

Matthews, Roger. "Sacred circle." Nature 388, no. 6645 (August 1997): 822. http://dx.doi.org/10.1038/42119.

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48

Kay, William K. "Sacred causes." Journal of Beliefs & Values 28, no. 1 (April 2007): 87–90. http://dx.doi.org/10.1080/13617670701251660.

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49

Bernstein, Anya, and Alexei Yurchak. "Sacred necropolitics." HAU: Journal of Ethnographic Theory 7, no. 2 (September 2017): 199–216. http://dx.doi.org/10.14318/hau7.2.022.

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50

Henry. "Sacred Viewing." Fourth Genre: Explorations in Nonfiction 19, no. 1 (2017): 209. http://dx.doi.org/10.14321/fourthgenre.19.1.0209.

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