Journal articles on the topic 'Shrine'
To see the other types of publications on this topic, follow the link: Shrine.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Shrine.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Mock, John. "Shrine Traditions of Wakhan Afghanistan." Journal of Persianate Studies 4, no. 2 (2011): 117–45. http://dx.doi.org/10.1163/187471611x600350.
Full textAbstract:
Abstract This study, based on field work from 2004 to 2010, describes the religious, social and historical context of shrines in Wakhan District of Badakhshan Province, Afghanistan. Scholarly analysis of the significance of the shrines is balanced with the perspective of the people of Wakhan for whom the shrine traditions are part of a living landscape. Translated excerpts from interviews conducted in the Wakhi language at the shrines bring the Wakhi voice to the study, which focuses on one shrine (the shrine of the miracle of Nāser Khosrow in Yimit village) as an exemplar of shrine traditions. The study draws comparisons between documented shrine traditions in adjacent Wakhan Tajikistan and in Hunza-Gojal of Pakistan, locates the traditions within Pamir Ismaʿilism, and suggests outlines of a broader Pamir interpretive community.
2
Bryson, Matthias. "The Shrine of St. Winefride and Social Control in Early Modern England and Wales." Undergraduate Research Journal for the Humanities 2, no. 1 (September 20, 2019): 3–19. http://dx.doi.org/10.17161/1808.23865.
Full textAbstract:
In 1534, Henry VIII declared himself the supreme head of the Church of England. In the years that followed, his advisors carried out an agenda to reform the Church. In 1536, the Crown condemned pilgrimages and the veneration of saints’ shrines and relics. By the end of the seventeenth century, nearly every shrine in England and Wales had been destroyed or fell into disuse except for St. Winefride’s shrine in Holywell, Wales. The shrine has continued to be a pilgrimage destination to the present day without disruption. Contemporary scholars have credited the shrine’s survival to its connections with the Tudor and Stuart regimes, to the successful negotiation for its shared use as both a sacred and secular space, and to the missionary efforts of the Jesuits. Historians have yet to conduct a detailed study of St. Winefride’s role in maintaining social order in recusant communities. This article argues that the Jesuits and pilgrims at St. Winefride’s shrine cooperated to create an alternative concept of social order to the legal and customary orders of Protestant society.
3
Tillonen, Mia. "Constructing and Contesting the Shrine: Tourist Performances at Seimei Shrine, Kyoto." Religions 12, no. 1 (December 28, 2020): 19. http://dx.doi.org/10.3390/rel12010019.
Full textAbstract:
Japanese Shinto shrines are popular pilgrimage sites not only for religious reasons, but also because of their connections to popular culture. This study discusses how tourism is involved in the construction of the shrine space by focusing on the material environment of the shrine, visitor performances, and how the shrine is contested by different actors. The subject of the study, Seimei Shrine, is a shrine dedicated to the legendary figure Abe no Seimei (921–1005), who is frequently featured in popular culture. Originally a local shrine, Seimei Shrine became a tourist attraction for fans of the novel series Onmyōji (1986–) and the movie adaptation (2001). Since then, the shrine has branded itself by placing themed statues, which realize the legend of Abe no Seimei in material form, while also attracting religious and touristic practices. On the other hand, visitors also bring new meanings to the shrine and its objects. They understand the shrine through different kinds of interactions with the objects, through performances such as touching and remembering. However, the material objects, their interpretation and performances are also an arena of conflict and contestation, as different actors become involved through tourism. This case study shows how religion and tourism are intertwined in the late-modern consumer society, which affects both the ways in which the shrine presents and reinvents itself, as well as how visitors understand and perform within the shrine.
4
Tahir, Tayyaba Batool. "An Anthropological Study of Religious Economies at the Shrine of Shah Rukn-e- Alam, Multan." Global Economics Review VI, no. II (June 30, 2021): 202–11. http://dx.doi.org/10.31703/ger.2021(vi-ii).16.
Full textAbstract:
Shrine is a place that has religious, cultural, and political significance, especially in Pakistani society. People visit shrines regularly and perform various religious rituals for the pilgrimage of Sufi saints and fulfillment of their needs. This paper analyses the economic underpinnings of various rituals practiced at the shrine of Shah Rukn-e-Alam, Multan. The interplay of religion and economy at shrines is a relatively under-discussed field of study. Drawing on my ethnographic fieldwork at the shrine of Shah Ruk-e-Alam, this study explores various ritualistic practices involving the exchange system, distribution, and reciprocity. For this research, I have focused on three groups of people who are involved in varied forms of exchange like reciprocity, redistribution, and market economy.This study concludes that there are multi-layered meanings of different religious economies performed at the Shrine of ShahRukn-e-Alam, which highlight the religification of commodities and commodification of religion at varied levels.
5
Mubeen, Muhammad. "The Modern State, the Politicization of Sufi Rituals, and the Local Religious Authority of Sufi Shrines: A Study of the Shrine of Baba Farid (Pakpattan-Punjab)." Global Political Review 2, no. 1 (December 30, 2017): 120–29. http://dx.doi.org/10.31703/gpr.2017(ii-i).13.
Full textAbstract:
The modern state that developed in the Indian subcontinent after the arrival of colonial power in the region had profound effects on the internal religious-spiritual matters of Sufi shrines. The Chishti Sufi shrine of Baba Farid, in Pakpattan, also heavily affected by the emergent state's policies in all respects. The state's intrusion into the ritualistic matters of the shrine has gradually reduced the traditional custodian of the shrine to a mere ceremonial head of the institution. The process of politicization of Sufi rituals started during the British Raj; the crucial interference in the ceremonies of the shrine came after the take-over of the management and the administration of the shrine of Baba Farid by the West Pakistan Auqaf authorities during the early 1960s. This study is intended to explore the emergence and development of the centuries-old ritualistic patterns of the shrine, the modern state's contrivances that affected them, and the resultant effects of the said evolution on the local religious authority of the traditional office bearers of the shrine.
6
Arichi, Meri. "Seven Stars of Heaven and Seven Shrines on Earth: The Big Dipper and the Hie Shrine in the Medieval Period." Culture and Cosmos 10, no. 1 and 2 (October 2006): 195–216. http://dx.doi.org/10.46472/cc.01210.0219.
Full textAbstract:
The belief in Sannō, the kami of the Hie Shrine, evolved under the strong influence of Tendai Buddhism during the medieval period. Esoteric scriptures and ritual manuals related to astronomy and astrology encouraged the association of the seven stars of the constellation of the Big Dipper with the seven principal shrines at Hie. The hierarchical grouping of shrines in three units of seven suggests the theoretical input from the Buddhist monks of the Enryaku-ji to the development of the shrine. However the connection of stars and shrines was eradicated after the separation of temples and shrines (shinbutsu-bunri) carried out by the Meiji government in the late 19th century, and little evidence of star-related rituals at the shrine remains today. This paper examines the iconography of the Hie-Sannō Mandara from the Kamakura period in the collection of Saikyō-ji, and considers the significance of the Big Dipper in the context of the Hie-Sannō belief from visual and textual sources.
7
Al-Qobbaj, Amer A., and Loay M. Abu Alsaud. "Muslim Shrines in Palestine: The Case of Joseph's Shrine Through the eyes of Pre-Twentieth Century Voyagers, Geographers and Pilgrims." Journal of Holy Land and Palestine Studies 19, no. 1 (May 2020): 61–79. http://dx.doi.org/10.3366/hlps.2020.0228.
Full textAbstract:
This article presents a comprehensive and critical historical, architectural and cultural review of a Muslim Shrine in Palestine, known as Joseph's Shrine, located near the ancient Palestinian city of Shikmu (Shechem, Tell Balata ), northeast of Nablus, Palestine. A key heritage site in Palestine, the current structure is constructed within the tradition of Islamic shrines in Palestine. The shrine consists of a cenotaph tomb, housed in a domed building, with an adjoining courtyard. The shrine has also been subject to architectural changes and restoration projects over the centuries, as evidenced in the writings of pilgrims, travellers and geographers visiting the region from the fourth to nineteenth centuries. The article argues that, while the remains of Joseph are not found at the site, the shrine itself is important within the religious and cultural heritage of Palestine, representing Ottoman-Islamic architectural aspects of this heritage.
8
Malik, Adeel, and Rinchan Ali Mirza. "Pre-Colonial Religious Institutions and Development: Evidence through a Military Coup." Journal of the European Economic Association 20, no. 2 (November 11, 2021): 907–56. http://dx.doi.org/10.1093/jeea/jvab050.
Full textAbstract:
Abstract This paper offers a novel illustration of the political economy of religion by examining the impact of religious elites on development. We compile a unique database on holy Muslim shrines across Pakistani Punjab and construct a historical panel of literacy spanning over a century (1901–2011). Using the 1977 military takeover as a universal shock that gave control over public goods to politicians, our difference-in-differences analysis shows that areas with a greater concentration of shrines experienced a substantially retarded growth in literacy after the coup. Our results suggest that the increase in average literacy rate would have been higher by 13% in the post-coup period in the absence of shrine influence. We directly address the selection concern that shrines might be situated in areas predisposed to lower literacy expansion. Finally, we argue that the coup devolved control over public goods to local politicians, and shrine elites, being more averse to education since it undermines their power, suppressed its expansion in shrine-dense areas.
9
Bigozhin, Ulan. "Local Politics and Patronage of a Sacred Lineage Shrine in Kazakhstan." Central Asian Affairs 5, no. 3 (July 28, 2018): 233–52. http://dx.doi.org/10.1163/22142290-00503003.
Full textAbstract:
Pilgrimage to saints’ shrines is an important Islamic practice in Kazakhstan. Kazakhs go on pilgrimages seeking cures for disease, blessings for the future, and a connection to the past. Pilgrimage sites and those who control them are not, however, apolitical. The control of shrines and the business of pilgrimage are both connected to governmental nation-building policies. This paper shows that traditional shrine keepers from sacred lineages (qozha) in northern Kazakhstan seek patronage from political and economic elites in order to build, maintain, and expand shrine complexes. These patrons are often state officials who expect returns in cultural capital for investments of economic capital. The different goals of patrons and shrine-keepers occasionally lead to conflict. This paper examines one such conflict and explores what it reveals about the interplay between religion and local politics in Kazakhstan.
10
Doronin, Dmitriy Yu, and Anastasiya I. Zavyalova. "THE CELL, THE GRAVE AND THE CHURCH. THE SPREAD AND APPROPRIATION OF GRACE IN THE TOPOGRAPHY OF DUNYUSHKA’S SHRINE." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 4 (2022): 110–41. http://dx.doi.org/10.28995/2686-7249-2022-4-110-141.
Full textAbstract:
The article analyzes folk ideas about the manifestations of grace in spatial (landscape) shrines associated with the names and paths of locally venerated saints in the village of Suvorovo (before 1965 Strakhova Puza) of the Diveyevsky district – Blessed Dunyushka Sheikova / Shikova and her three companions – Daria, Daria and Maria, the new Martyrs of Puza. It describes the topography of the “Shrines of Dunyushka”, the ideas of local residents about the manifestation of grace at different loci and objects of those shrines, as well as the practice of using (appropriation) of grace at those shrines. For that purpose, in the first part of the article, several concepts are introduced and justified: a complex shrine, the path the saint (via sancti), widespread grace and the second invisible “body” of the saint. A complex shrine is a network, a “constellation” of shrines united by the grace of the righteous. Its elements (natural or man-made) can be located at a considerable distance from each other, these are the most important places of the saint’s lifetime and posthumous stay. The topography of the complex shrine and pilgrimage routes is formed by the grace spread by the ascetic moving in space or his relics. Such a dynamic state of the shrine is considered as the second “body” of the saint, who invisibly resides on earth. In that aspect, the second part of the article considers not so much the topography as the dynamics of the existence and development of the “Shrines of Dunyushka”, based on the manifestation and appropriation of grace emanating from them. In different historical epochs, the significance of different loci of the complex “Shrines of Dunyushka” (cell, grave, church with relics) as a center of religious practices and manifestations of grace has changed.
11
MALIK, ADEEL, and TAHIR MALIK. "Pīrs and Politics in Punjab, 1937–2013." Modern Asian Studies 51, no. 6 (November 2017): 1818–61. http://dx.doi.org/10.1017/s0026749x16000949.
Full textAbstract:
AbstractThis article provides a first systematic mapping of politically influential shrines across Pakistani Punjab by identifying shrine-related families that have directly participated in elections since 1937. One of the earliest entrants in the politics of pre-partition Punjab, shrine elites (pīrs) have shown remarkable persistence in electoral politics post independence. We find striking long-run continuities in the initial configuration of religion, land, and politics fostered during colonial rule and embodied in political shrines. Exploring possible mechanisms of this persistence, we emphasize the role of shifting political alliances, repeated military interventions, marital ties among shrine elites, and preservation of political brokerage. Defined by their privileged ‘origins and associations’ and organized as a group with a strong sense of solidarity around protecting common interests, the pīrs are a key component of Punjab's power elite, the study of which is central to understanding the genesis and persistence of elites and institutions.
12
Lee, Heow Pueh, Kian Meng Lim, and Saurabh Garg. "A case study of recording soundwalk of Fushimi Inari shrine in Kyoto, Japan using smartphone." Noise Mapping 6, no. 1 (December 2, 2019): 94–102. http://dx.doi.org/10.1515/noise-2019-0008.
Full textAbstract:
AbstractWe present soundwalk of Fushimi Inari Shrine in Kyoto, Japan from the main gate facing the Inari railway station to the summit. The soundwalk was captured from Samsung Galaxy S8 running NoiseExplorer: an app we have developed for Android and iOS. Fushimi Inari Shrine is the main shrine of the god Inari and sits at the base of a mountain also named Inari which is 233 meters above sea level. It also includes trails up the mountain to many smaller shrines which span 4 kilometers and takes approximately two hours to walk up. This shrine is ranked as the number one most popular sightseeing destination among tourists visiting Japan. A salient feature of the shrine is the rows of nearly 10,000 torii gates in striking orange color, which is known as the Senbon torii. The soundscape at the main gate and the main shrine was found to be dominated by the sound of cicadas. However, midway along the torii gates along the path towards the summit, cicada sound subsides, and the soundscape is more representative of typical footpath on mountain paths. The Leq noise level of 59.6 dBA is well below the typical noise level of other Japanese tourist attractions.
13
Jaskūnas, Valdas. "Measuring the body of god: Temple plan construction and proportional measurement in early texts on north Indian architecture." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 83–123. http://dx.doi.org/10.15388/aov.2008.2.3706.
Full textAbstract:
Vilnius UniversityBy reconsidering the fragments from early texts on north Indian temple architecture, namely the Purāṇas and their supposed sources, this paper sets out to explore the accounts of arrangement of the plans for temple ground plans and the modes of proportional measurement. It is contended that the general system of proportional measurement, called sāmānya or sarvasādhāraṇa and elaborated on in the texts under discussion, comprises temple garbha-shrines of various scales and forms, from which measurements for the entire temple structure are derived. The importance given to the garbha-shrine is attested by the method of classification of diverse temple types that are distinguished by the geometrical form of the ground plan of the garbha-shrine. It is consequently suggested that the arrangement of the ground plan of a garbha-shrine adapted by temple architects most probably reiterated the practices used for building Vedic altars, the layouts of which, as the Śulbasūtras state, might have served as models for structuring the ground plans of garbha-shrines.
14
Al-Furaty, Ali B., and Ammar S. Ashour. "Assessing the Building’s Developments on the Human Perception: The Case Study of Imam Al-Hussein Shrine in Karbala, Iraq." Association of Arab Universities Journal of Engineering Sciences 26, no. 4 (December 31, 2019): 73–82. http://dx.doi.org/10.33261/jaaru.2019.26.4.009.
Full textAbstract:
This paper investigates the implications of buildings’ developments of Imam Hussein Holy Shrine in Karbala, Iraq. It is questioning the space perception from within normal and expert human experience. The investigation spans a decade of reflections since the new shrine development accomplished. The ratio between mass and void have been changed significantly and thus led to alterations in viewing angles, inclusion, visual axis’s, orientation, movement, and human sense of scale. Those developments were encompassing, the addition of a new floor to the existing outer wall building, adding huge steel columns, covering the open-to-sky courtyard of the shrine, and extending the old boundaries of the shrine outwardly 10 meters using arched floors.The purpose is to tackle the current problem of how the shrine’s developments have affected the space perception, hierarchical order of space, and the induced new sensual spatial activities, such as eating, sleeping, and gathering. This paper therefore aims to address the current question of how the shrine’s developments have changed the individual’s experience in perceiving the inner spaces and other building’s components. It was hypothesized that an analysis of the perception of Holy Shrine of Imam Hussain's developments can provide clear answers of the urban changes, which were occurred. The findings showed that the space inclusion has increased while the viewing angles, visual axis’s, continuous movement, and human scale have reduced. Further work will include the influences of the socio-economic and environmental factors in relation to the existing spaces and activities in the analysis and compare the findings with other similar shrine cases, like the Holy Shrine of Imam Al-Abbas.
15
Caseau, B蠴rice. "ORDINARY OBJECTS IN CHRISTIAN HEALING SANCTUARIES." Late Antique Archaeology 5, no. 1 (2009): 625–54. http://dx.doi.org/10.1163/22134522-90000124.
Full textAbstract:
The evidence from miracle stories and from archaeology is used in this paper to document the appearance and contents of the healing shrines of Late Antiquity; particularly the prosaic objects of everyday life that would have been present at a shrine alongside liturgical and devotional objects. It explores the evidence relating to the everyday lives of those staying at the shrine, and shows how even the most ordinary object could be sanctified by its presence in a healing sanctuary.
16
Ouiskun, Apisit, and Anyamas Phoophet. "Function of Por Ta shrine at the Ban Chiaw Sai community in the province of Suratthani." Asian Journal of Arts and Culture 21, no. 2 (December 27, 2021): 1–7. http://dx.doi.org/10.48048/ajac.2021.248537.
Full textAbstract:
This article aims at examining functions of Pho Ta shrine in Ban Chiao Sai Community, Tambon Khlong Cha-un, Amphoe Phanom, Surat Thani Province. It is revealed from the study that Pho Ta shrine worshipping ceremony of Ban Chiao Sai Community, where most inhabitants live by rubber cultivation, eminently present the villagers’ collective identity by showing their gratitude toward Pho Ta, the guardian spirit of rubber plantation who also looks after the people, once a year. Following their ascendants, the shrines are built by reusable materials like wood chips or rubber tanks. Four functions of Pho Ta Shrine: 1) to release people’s tension 2) to reinforce social orders 3) to impart local belief and ritual 4) to preserve the community’s identity, are found, as well.
17
Brzeziński, Maciej. "Sanktuaria archidiecezji poznańskiej – rola, zadania, znaczenie." Ecclesia. Studia z Dziejów Wielkopolski, no. 11 (October 15, 2018): 303–19. http://dx.doi.org/10.14746/e.2016.11.11.
Full textAbstract:
The focus of the article are the shrines located within the present boundaries of the Poznań Archdiocese. The definition of the term “shrine” is discussed followed by deliberation of the role and significance of sacred places in the light of the canon law and the statutes of two archdiocesan synods held in 1968 and 2004-2008, respectively. A classification of the sacred places of the Poznań Archdiocese is proposed taking into consideration different scholarly criteria. The role of the custodian of a shrine and the meaning of pilgrimages and religious tourism are also presented.
18
ELLIS, STEPHEN. "THE OKIJA SHRINE: DEATH AND LIFE IN NIGERIAN POLITICS." Journal of African History 49, no. 3 (November 2008): 445–66. http://dx.doi.org/10.1017/s0021853708003940.
Full textAbstract:
ABSTRACTThe Nigerian police discovered dozens of corpses at a shrine in Anambra State, in southeastern Nigeria, in 2004. There were suggestions in the many newspapers covering the story that these were evidence of what Nigerians call ‘ritual murders’. In fact, the corpses almost certainly were of people who had died elsewhere and been removed to the shrine only subsequently. However, the revelation that senior political figures had attended the Okija shrine and sworn oaths there drew attention to an informal politics in which traditional shrines credited with powers of life and death may play an important role, of interest even to national politicians. Discerning why this is so entails considering the long-term effects of the colonial policy of Indirect Rule and the subsequent development of a clandestine political system in which local religious institutions sometimes play an important role.
19
Crook, John. "The Typology of Early Medieval Shrines—A Previously Misidentified ‘Tomb-Shrine’ Panel from Winchester Cathedral." Antiquaries Journal 70, no. 1 (March 1990): 49–64. http://dx.doi.org/10.1017/s0003581500070293.
Full textAbstract:
SummaryAfter a short, general review of medieval shrine types, a particular category is defined and examined: ‘tomb-shrines’: which were a form of shrine-base with round, window-like openings, constructed over the pre-existing grave of a saint. The archaeological and documentary evidence (including evidence from drawings and painted glass) for tomb-shrines is examined, and the few extant structures are described and discussed. In the light of these findings an important fragment of thirteenth-century Purbeck work from Winchester Cathedral is reassessed: it is argued that it derived from the tomb-of St Swithun. This stood on the site of the saint's original grave until the Reformation, and was a focus of veneration that was as important as the main reliquary behind the high altar within the cathedral itself.
20
Hansen, Wilburn. "Examining Prewar Tôôgôô Worship in Hawaii Toward Rethinking Hawaiian Shinto as a New Religion in America." Nova Religio 14, no. 1 (August 1, 2010): 67–92. http://dx.doi.org/10.1525/nr.2010.14.1.67.
Full textAbstract:
Daijingu Temple of Hawaii, a Shinto shrine founded by Japanese immigrant workers in the early twentieth century is unique among shrines in American territory for holding the only recorded pre-Pacific War worship services for a Japanese war hero. Admiral Tôôgôô Heihachirôô was deified for defeating a Russian naval force in the Battle of the Sea of Japan, and was worshiped at Daijingu in services attended by members of the Japanese Imperial Navy as well as Japanese-Americans from the local community. Although this could suggest that the Japanese-American Shinto community was cheering on the Japanese Imperial navy in their military endeavors, this is not the best explanation for their participation. These rituals benefited the shrine community economically. Furthermore, these activities and the rest of Daijingu Shrine history suggest that Shinto in Hawaii requires consideration as a new American religion rather than as Japanese Shinto in diaspora.
21
Shimizu, Karli. "Shintō Shrines and Secularism in Modern Japan, 1890–1945." Journal of Religion in Japan 6, no. 2 (2017): 128–56. http://dx.doi.org/10.1163/22118349-00602006.
Full textAbstract:
From the late eighteenth century to WWII, shrine Shintō came to be seen as a secular institution by the government, academics, and activists in Japan (Isomae 2014; Josephson 2012, Maxey 2014). However, research thus far has largely focused on the political and academic discourses surrounding the development of this idea. This article contributes to this discussion by examining how a prominent modern Shintō shrine, Kashihara Jingū founded in 1890, was conceived of and treated as secular. It also explores how Kashihara Jingū communicated an alternate sense of space and time in line with a new Japanese secularity. This Shintō-based secularity, which located shrines as public, historical, and modern, was formulated in antagonism to the West and had an influence that extended across the Japanese sphere. The shrine also serves as a case study of how the modern political system of secularism functioned in a non-western nation-state.
22
Kim, Jihong. "Making ‘the National Image’ of Korea: From the Shrine of the Joseon Dynasty to the National Memorial of the Republic of Korea." Buildings 12, no. 11 (October 27, 2022): 1799. http://dx.doi.org/10.3390/buildings12111799.
Full textAbstract:
Korea tried to reconstruct its tradition as a modern nation and promote nationalism only in the 1960s, a relatively late period compared to the West. So-called “tradition-making” began by promoting the full-fledged national shrine project to commemorate historical figures in a short period. These national shrines were built in a traditional style and embodied a national image representing Korea. This study analyzed which elements of traditional Korean architecture were selectively adopted for the main hall of Hyeonchungsa, the first national shrine, and discussed how these choices were intertwined with the discourses on Korean architecture at the time by tracing their historical, cultural, and political context. Although the ‘newly invented’ national shrine functionally resembled a Confucian shrine, it favored splendid and magnificent elements on its exterior, a tendency that is well-demonstrated in the shape of its roof, the decoration of the eaves, and the elevation. This style reflects the modern perspective that regarded the roof curve as an essential feature to define the identity of Korean architecture. Additionally, it can be seen as an effort to reevaluate the architectural style of the Joseon Dynasty, which was belittled during the Japanese colonial period. In addition, these national shrines showed an attempt to reproduce the architectural form of the past with modern material–concrete–by actively referring to the drawing data derived from the actual measurement surveys of historical buildings that were carried out vigorously in the early 1960s. Although these buildings have not been valued in academia amid criticism of the political use of traditions, they played a critical role in spreading the “image of Korean tradition”.
23
MUN, HEAJIN. "Gaisan Shinto Shrine And Taiwan Shinto Shrine." Studies in Religion(The Journal of the Korean Association for the History of Religions) 80, no. 2 (August 31, 2020): 181–205. http://dx.doi.org/10.21457/kars.2020.8.80.2.181.
Full text
24
Mubeen, Muhammad. "The Modern State and the Contestation of Succession in Sacred Spaces: Examining the Local Moral Authority of the Shrine of Baba Farid in Pakpattan (Punjab-Pakistan)." Global Regional Review II, no. I (December 30, 2017): 454–70. http://dx.doi.org/10.31703/grr.2017(ii-i).33.
Full textAbstract:
The Sufi shrines that emerged and developed in the Indian subcontinent during the medieval period had developed their respective patterns of succession to the office of their custodians based on relation to their separate Sufi orders. The office bearers also enjoyed a level of socio-religious, spiritual, and moral authority according to the status of their shrines in the realm. However, after the emergence of the modern state in the Indian subcontinent, the succession issues at the Sufi shrines became part of the judicial system established by the British. Likewise, the succession issues that emerged at the shrine of Baba Farid in Pakpattan (Punjab-Pakistan) during the colonial and postcolonial times were also dealt with through the new judicial apparatus. The arising phenomenon significantly impacted how issues were handled, affecting the office bearers local spiritual and moral standing. This study intends to explore the nature of the recent succession cases and analyze the effects of the encounter of the office of the sajjada-nishin of the shrine of Baba Farid with the modern state had on its socio-religious stature.
25
Halperin, Christina T., and Zachary X. Hruby. "A Late Postclassic (ca. AD 1350–1521) Border Shrine at the Site of Tayasal, Petén, Guatemala." Latin American Antiquity 30, no. 1 (March 2019): 55–69. http://dx.doi.org/10.1017/laq.2018.77.
Full textAbstract:
Shrines were a regular component of ceremonial architecture in the public plazas of Postclassic Maya centers. Small shrines and natural landmarks such as caves and outcrops at the borders of settlements or in wilderness locations also served, and in some cases continue to serve, as important ritual loci for Maya peoples. These more peripheral locales were not only critical access points to the supernatural, but also served to delineate places. Because these border features, which represent only a given moment in a constantly shifting social and political landscape, are sometimes unmodified or are inconspicuous, they are relatively ephemeral and difficult to identify in the archaeological record. This paper documents a Late Postclassic shrine paired with a natural feature, a small hill, from the site of Tayasal in Petén, Guatemala. We argue that it served as a border shrine. Paired with the small hill, the two embodied a liminal frontier, not only between earthly and spiritual realms but also between settled and unsettled space.
26
Matsui, Tetsuya. "Meiji Shrine." Ecological Restoration 14, no. 1 (1996): 46–52. http://dx.doi.org/10.3368/er.14.1.46.
Full text
27
ANGROSINO, MICHAEL. "The Shrine." Anthropology and Humanism 34, no. 1 (May 5, 2009): 95–104. http://dx.doi.org/10.1111/j.1548-1409.2009.01027.x.
Full text
28
Belaj, Marijana. "Shrine Politics and Non-Institutional Religiosity." Etnološka tribina 51, no. 44 (December 20, 2021): 144–62. http://dx.doi.org/10.15378/1848-9540.2021.44.08.
Full textAbstract:
The Mrtvalj spring is an integral part of a more complex sacred landscape, the center of which is the Shrine of St. John the Baptist located in Podmilačje near Jajce, Bosnia and Herzegovina. The shrine is a multi-confessional pilgrimage destination that is also very popular within the wider region. The Mrtvalj spring is one of the key stops in pilgrimage itineraries, but it is not only a sacred place within pilgrimage practices. In this paper the conceptualization of the Mrtvalj spring’s sacredness is examined as a reflection of the relationship between the religious and the political. The author analyzes the relationship between the shrine’s politics, which are based on the ideas of a “Bosnian Lourdes” and a shared shrine, and the spring as a focal point for the shared non-institutional practices of believers of various religious affiliations. She aims to show that a shared sacred site does not necessarily have to be controversial, and calls for a revalorization of non-institutional religiosity, which has proved to be a rich phenomenon for the study of interreligious relations
29
Tanaka, Stefan. "Imaging History: Inscribing Belief in the Nation." Journal of Asian Studies 53, no. 1 (February 1994): 24–44. http://dx.doi.org/10.2307/2059525.
Full textAbstract:
A commission sponsored by the meiji government and headed by Okakura Tenshin (Kakuzō), Kanō Tessai, and Ernest F. Fenollosa traveled to Nara Prefecture in 1884 to catalog the important artifacts in temples and shrines. Fenollosa's later description of an event of this trip, which is often presented to show how he with the assistance of Okakura “saved” Japanese art, brings out the major argument of my article: the role of fine art in the formulation of belief in the nation. Fenollosa describes his “discovery” of the Guze Kannon (Goddess of Mercy), a seventh-century gilt-wood sculpture, at the Hōryūji temple:I had credentials from the central government which enabled me to requisition the opening of godowns and shrines. The central space of the octagonal Yumedono was occupied by a great closed shrine, which ascended like a pillar towards the apex. The priests of the Horiuji confessed that tradition ascribed the contents of the shrine to Corean work of the days of Suiko, but that it had not been opened for more than two hundred years.
30
Sajdi, Dana. "From Diyārāt to Ziyārāt." Journal of Arabic Literature 53, no. 3-4 (September 21, 2022): 216–45. http://dx.doi.org/10.1163/1570064x-12341459.
Full textAbstract:
Abstract This essay explores the relationship between two geographical and literary genres, the diyārāt (Books of Monasteries), which disappeared in the 11th century, and the ziyārāt (shrine pilgrimage guides), which appeared in the 13th century. The relationship is discussed in the context of the transformation of the Syrian sacred landscape, which became thoroughly Islamized through the erection of Islamic public buildings including shrines and mausolea between the 11th–13th centuries. I argue that these two genres had a similar function of spatially inscribing the political order through the invitation to liminal practices in the marginal sites of the monastery and the Islamic shrine/mausoleum. The diyārāt registered the caliphal order and courtly culture, while the ziyārāt served to sanctify the professional scholar whose authority emerged in the post-caliphal sultanic age.
31
Shahzad, Ghafer. "INFORMAL & FORMAL DEVELOPMENTS ON THE PREMISES OF SUFI SHRINES IN PUNJAB." Journal of Research in Architecture and Planning 12, no. 1 (June 30, 2012): 49–59. http://dx.doi.org/10.53700/jrap1212012_4.
Full textAbstract:
Built environment of Muslim shrines in the province of Punjab, Pakistan is incessantly changing. This phenomenon is gone faster from the year 1980 onward with the re-construction of Data Darbar Complex1 in Lahore. It has set new trends for extension of Sufi shrines and their attached buildings, under administrative control of the Auqaf & Religious Affairs Department, Government of Punjab2 . This paper focuses the process of development works taken up on the premises of Muslim shrines in Punjab. For convenience, the developments in the built environment of Sufi shrines have been categorized into two main heads i.e. Informal & Formal. Informal developments are contributions of the both; devotees and the gaddi nashins, whereas Formal developments are carried out by the administrative department i.e. Auqaf, after going through the process of proper designing and construction. The impetus and motives behind such interventions and additions vary in nature depending upon the Sufi, location and scale of shrine, number of visitation, income received, political standing etc. Studying these Informal and Formal developments, a modus operandi was devised based on the data available with the Punjab Auqaf Department and the mutawallies. After identifying such shrines in Punjab, studies were carried out to reach the conclusions. Transformation of such sacred spaces was sensitively evaluated to trace out the changed ambience of newly constructed shrines. Finally, the impact of these informal and formal developments on the socio-religious and built environment of shrines has been delved. Keywords: Shrine, environment, interventions, heritage, restoration, sacred space, mosque, waqf properties.
32
Al-Salihi, Wathiq I. "Two cult-statues from Hatra." Iraq 58 (1996): 105–8. http://dx.doi.org/10.1017/s002108890000320x.
Full textAbstract:
The documentary evidence, namely the Aramaic inscriptions, discovered during the excavation of a small shrine at Hatra testifies to its dedication to the worship of Gnd', the god of Fortune. The façade of the lintel of the cella's entrance is incised with an inscription [406] asking that a certain Nšryhb, son of Tymly, and Bdy, son of šmšgrm, be remembered before (the god) Gnd' of Rmgu. The lintel of the niche is carved with a similar inscription, which prays that Hywš' the priest and R/Dbby' be remembered in the presence of Gnd' (the great). On the evidence of the lintel this god was thus endowed with two titles: the one indicates the association with Rmgu, and the other is the epithet “great” (rb'). Another important inscription [408] labels him with both appellatives: gd' rb' dy rmgu, “great Gd' (Gnd') of Rmgu“. As to the identity of Rmgu, a very important but damaged stele was found in situ in the niche of the cella. The stele portrays two adults and a boy in the process of feeding incense on to a fire altar. Three short accompanying inscriptions, two of which are incomplete, inform us that these persons are Rmgu, his son Šmš'qb and his grandson Tymlt. So apparently Rmgu was the chief of a wealthy tribe who had built a shrine and dedicated it to his favourite divinity, Gnd'. In due course this god became known by the name of his benefactor, probably to distinguish him from other similarly designated deities. It was a common religious practice at Hatra for tribes, chiefs and nobles to build and consecrate shrines and temples to particular gods. Among the well-known examples are: the shrine of Iššarbel (V), constructed by Nsru Mry', the Lord of Hatra in the years between A.D. 114 and 135; the shrine of Nergal (VIII), built by two tribes, Taimu and Bl'qb; and the shrine of Nebo (XII), erected by Šmš'qb, an architect.
33
Foietta, Enrico. "An Unexpected Journey - The French Expedition of Charles Fossey at Hatra (Iraq)." Asia Anteriore Antica. Journal of Ancient Near Eastern Cultures 3 (February 24, 2022): 153–72. http://dx.doi.org/10.36253/asiana-1132.
Full textAbstract:
This paper deals with the overlooked French Expedition of the famous architect Charles Fossey at the end of the 19th century at Hatra (Northern Iraq) using information of unpublished documents from the Archive Nationale de France. The collected data shed new light on the understanding of Small Shrine 2, one of the fourteen small shrines built inside the districts of the city.
34
Insoll, Timothy. "Shrine Franchising and the Neolithic in the British Isles: Some Observations based upon the Tallensi, Northern Ghana." Cambridge Archaeological Journal 16, no. 2 (June 2006): 223–38. http://dx.doi.org/10.1017/s0959774306000138.
Full textAbstract:
Ethnography of the Tallensi shows how rights of access to shrines could be granted to people in other places and how beneficiaries may take with them samples of stone used at the mother shrine. Reasons for taking the samples are considered. It is suggested that Tallensi practice offers an analogy for selection and transfer of stone in the Neolithic of Britain and Ireland.
35
Altman, William H. F. "Tullia’s Secret Shrine." Ancient Philosophy 28, no. 2 (2008): 373–93. http://dx.doi.org/10.5840/ancientphil200828222.
Full text
36
John Kinsella. "Red Shed Shrine." Antipodes 28, no. 2 (2014): 404. http://dx.doi.org/10.13110/antipodes.28.2.0404.
Full text
37
Marks, J. "THE PLACEBO SHRINE." Journal of Clinical Pharmacy and Therapeutics 16, no. 4 (August 1991): 225–30. http://dx.doi.org/10.1111/j.1365-2710.1991.tb00309.x.
Full text
38
McNeill, David. "The Yasukuni Shrine." Visual Anthropology 22, no. 2-3 (March 20, 2009): 236–38. http://dx.doi.org/10.1080/08949460902748139.
Full text
39
Kreamer, Christine Mullen. "Moba Shrine Figures." African Arts 20, no. 2 (February 1987): 52. http://dx.doi.org/10.2307/3336602.
Full text
40
Karimnia, Amin, and Fatemeh Mohammad Jafari. "A sociological analysis of moves in the formation of Iranian epitaphs." Semiotica 2019, no. 229 (July 26, 2019): 25–39. http://dx.doi.org/10.1515/sem-2017-0105.
Full textAbstract:
AbstractThis study investigated various manifestations of gravestone inscriptions to find different types of moves in the formation of such inscriptions in two Iranian social classes. The sample of the study included forty epitaphs in two shrines in the north and west of Tehran. Each epitaph was then photographed for analysis. Swales’ genre move model was used to analyze the data. The moves involved word choice, content, graphics, socio-cultural values, and written communicative practices. Considering socio-cultural factors characterizing the social classes, the results revealed four moves in the epitaphs in the Shrine located in north of Tehran, and eight moves in the Shrine located in west of Tehran. Out of the total of eight moves observed, three were different in the two classes. Comparing these patterns of moves and their frequencies, various emotional, structural, lexical, gender-specific, and age-specific differences were observed.
41
Goto, Yasushi. "A Study about Shrine City Plan and HUYO Shinto Shrine." Journal of the City Planning Institute of Japan 33 (1998): 265–70. http://dx.doi.org/10.11361/journalcpij.33.265.
Full text
42
Güngörürler, Selim. "Ottoman Archival Documents on the Shrines of Karbala, Najaf, and the Hejaz (1660s-1720s): Endowment Wars, the Spoils System, and Iranian Pilgrims." Journal of the Economic and Social History of the Orient 64, no. 7 (November 29, 2021): 897–1032. http://dx.doi.org/10.1163/15685209-12341557.
Full textAbstract:
Abstract This study introduces and publishes an array of Ottoman archival documents on the shrines of Ahl al-Bayt imams in Iraq, the endowments dedicated to these shrines, and the Shiite-Iranian pilgrims visiting these sites as well as the Kaaba and the shrine of Muhammad in the Hejaz. Focusing on the later seventeenth and the early eighteenth centuries, it discusses the political-economic function of Islamic endowments, interconfessional contacts resulting from pilgrimage by Shiites in Sunni territory, and the potential use of Ottoman archives to enrich our knowledge on trans-Ottoman themes.
43
Липатова, Антонина Петровна. "Stories About the Destruction of a Shrine in the Context of a Cycle: Observing a Particular Pattern." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (June 25, 2020): 103–14. http://dx.doi.org/10.26158/tk.2020.21.2.009.
Full textAbstract:
В статье осуществлена попытка рассмотреть цикл рассказов, группирующихся вокруг святыни, как живую, «самонастраивающуюся» систему. Структуру цикла образуют нарративы, описывающие этиологическое и историческое прошлое святыни и ее чудесное настоящее. В случае рутинизации устной традиции структура цикла нередко подвергается изменениям. Предмет нашего рассмотрения - корпус текстов о сакральном объекте в условиях широкого официального признания, сопровождающегося рутинизаций устной традиции. Происходит своего рода «перераспределение» ролей в рамках цикла. Сюжет этиологической легенды, зафиксированный во множестве письменных источников, становится «официальной историей» края. Рассказчики теряют интерес к ней, в традиции осуществляется пересказ, а не рассказывание по законам фольклорного текстообразования. Примета легендарного - актуальность информации. Трансформантный тип вариативности, характерный для этиологической легенды, становится приметой рассказов о поругании святыни. Традиционно рассказы о разрушении сакрального объекта рассматриваются как «дочерние» образования. Однако при широком официальном признании статуса объекта рассказы о его разрушении начинают восприниматься как «ядро представления», именно с их помощью объясняется сакральность. Таким образом, говорить о деградации устной традиции даже при широком официальном признании не приходится. This article attempts to consider a cycle of stories grouped around the image of a shrine as a living, “self-adjusting” system. The cycle is formed of narratives that describe the shrine’s etiology, its history, and miraculous present, but the cycle often changes as the oral tradition becomes routinized. The article analyzes a corpus of texts about shrines that have wide official acceptance and are subject to the routinization of the oral tradition. In this case a kind of redistribution of roles takes place within the cycle. Many written sources record an etiological legend that serves as the official “history” of the region. Thereupon, narrators lose interest in it, which results in a paraphrase rather than a storytelling according to the usual laws of folklore text formation. A mark of legends is the topicality of their content. The variations characteristic of etiological legends (of the transformative type) become a marker of tales concerning desecration of the shrine. Traditionally, stories about the destruction of a sacred object are considered “daughter” (subsidiary) formations. But with widespread official recognition of the status of a shrine, stories about its destruction often begin to be perceived as the “core of representation,” since it is with their help that the shrine’s sacred character is explained. Thus, one cannot speak of the degradation of the oral tradition even given its widespread official recognition.
44
Juraev, Ziyovuddin Muhitdinovich, and Oltinoy Masalievna Masalieva. "Eleven Ahmad Pilgrimage And Seal And Flag Of Victory." American Journal of Social Science and Education Innovations 02, no. 12 (December 11, 2020): 43–50. http://dx.doi.org/10.37547/tajssei/volume02issue12-09.
Full textAbstract:
This article examines and analyzes the Eleven Ahmad Shrine and its history from a variety of sources. Another shrine is the Eleven Ahmad Shrine, located in the cemetery in the Yukori Girvon makhalla(neighborhood), Namangan district, on the banks of the Yangiarik River. The land area is 0.59 hectares. In 1991, a new mausoleum dedicated to the Eleven Ahmad was built at the shrine. The area has been landscaped and conditions have been created for pilgrims. These works were built by the locals through hashar.
45
Steinmüller, Hans. "How popular Confucianism became embarrassing." Focaal 2010, no. 58 (December 1, 2010): 81–96. http://dx.doi.org/10.3167/fcl.2010.580106.
Full textAbstract:
In the past, most farmhouses in central China had an ancestral shrine and a paper scroll with the Chinese letters for "heaven, earth, emperor, ancestors, and teachers" on the wall opposite the main entrance. The ancestral shrine and paper scroll were materializations of the central principles of popular Confucianism. This article deals with their past and present. It describes how in everyday action and in ritual this shrine marked a spatial and moral center. During the Cultural Revolution (1966-1976) the ancestral shrines and paper scrolls were destroyed, and replaced by a poster of Mao Zedong. Although the moral principles of popular Confucianism were dismissed by intellectuals and politicians, Mao Zedong was worshipped in ways reminiscent of popular Confucian ritual. The Mao poster and the paper scroll stand for a continuity of a spatial-moral practice of centering. What has changed however is the public evaluation of such a local practice, and this tension can produce a double embarrassment. Elements of popular Confucianism (which had been forcefully denied in the past) remain somewhat embarrassing for many people in countryside. At the same time urbanites sometimes inversely perceive the Maoist condemnation of popular Confucianism as an awkward survival of peasant narrow-mindedness—all the more so as Confucian traditions are now reinvented and revitalized as cultural heritage.
46
Korolev, Aleksandr. "The Secret of the Apostolic Grave: The Tomb of Peter between the Middle Ages and Modernity." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023179-5.
Full textAbstract:
The tomb of St Peter under the Vatican basilica was one of the most famous, although mysterious, shrines of Europe. The actual object of worship was a tiny plot on which memorial structures and altars had been erected in sequence, but this fact became known only after the archaeological excavations of the 1940s. In the Middle Ages, the tomb of Peter was regarded as a forbidden, inviolable shrine. The legends developed that included fictitious information about the structure of the tomb. During the Renaissance, the liturgical and ceremonial space of the Vatican basilica, now the principal temple of the Pope, underwent subtle changes making the shrine even less accessible. With the development of the “papal monarchy”, the basilica became the ‘throne of Peter’, and the apostolic tomb, by now regarded as the foundation of the church, was perceived by some Roman humanists as the heart of the universe. The altar over the tomb became the centre of New St. Peter’s, but while the temple was being built, some members of the papal curia began to doubt the actual existence of the sacred grave. These doubts, dangerous as they were for the ‘papal monarchy’, contributed to the consolidation of its sacrosanct status, along with reverence for the shrine, observance of the ancient tradition and the ideological importance of the tomb.
47
Andrews, Ashlee Norene. "‘Gopāl is my Baby’: Vulnerable Deities and Maternal Love at Bengali Home Shrines." Journal of Hindu Studies 12, no. 2 (August 1, 2019): 224–41. http://dx.doi.org/10.1093/jhs/hiz011.
Full textAbstract:
Abstract This article utilises interviews I completed with Hindu Bengali women in Kolkata, India, concerning their practices of domestic shrine care and worship. I illustrate how the loving relationship women build between themselves and their domestic deities—a relationship women describe as the marker of bhakti—is fomented through their daily caretaking of deities such as Gopāl, the toddler form of Kṛṣṇa found in many Kolkatan home shrines. While male Brahmin priests oversee pūjā in Kolkata’s Hindu temples, it is often the mothers, daughters, and daughters-in-laws that are responsible for the care and daily worship of the domestic shrine, where such work is deemed ‘a woman’s duty’ and is assimilated within the domestic responsibilities that Bengali women traditionally undertake. Household shrine care and worship varies but generally consists of acts that one might show to a beloved family member such as feeding and offering water; cleansing, dressing and adorning; gift-giving; decorating a comfortable living space; and waking and putting to sleep. Bengali women explained to me their authority over the domestic shrine by citing their maternal capacity to love to suggested that they were more apt and skilled than men to care for the physically vulnerable deities at home. When noting this, they often mentioned the needs of the child-god Gopāl and their feelings of maternal love and devotion that his presence evokes within them through his depiction as a chubby toddler, crawling on his hands and knees with one hand that is extended outwards; much like a child asking to hold the hand of his parent. This article examines how both the familial necessity of caretaking demanded by the home deity and the imagining of the deity as physically vulnerable promote the development of this bhakti relationship between the female devotee and deity within the contemporary Bengali home.
48
Muradbaevich Abdirimov, Bekzod. "SOME CONSIDERATIONS ON THE DEATH OF SULTON KHOREZMSHAKh JALOLIDDIN MANGUBERDI." SCIENTIFIC WORK 55, no. 06 (July 5, 2020): 18–24. http://dx.doi.org/10.36719/aem/2007-2020/55/18-24.
Full text
49
Bano, Shehar, and Dr Hussain Ahmad Khan. "A Culture of Tears: Shrine of Bibi Pak Daman in the Nineteenth and Twentieth Centuries." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 1 (March 31, 2022): 80–85. http://dx.doi.org/10.53575/u9.v6.01.(22)80-85.
Full textAbstract:
The emotion of tears is significant in the history of Sufism. Tears define social relationships between individuals and communities associated with Sufi shrines. This article discusses the role of tears in shaping the social relationships between individuals and communities related to the Shrine of Bibi Pak in the nineteenth and twentieth centuries. The culture of tears was based on various traditions and stories which were narrated on special occasions.
50
Horii, Mitsutoshi. "Comparing ‘Religion’ and ‘Nonreligion’: towards a Critique of Modernity." Method & Theory in the Study of Religion 32, no. 4-5 (June 10, 2020): 455–63. http://dx.doi.org/10.1163/15700682-12341487.
Full textAbstract:
Abstract This essay starts with reference to “grapefruits” in Oliver Freiberger’s (2019) Considering Comparison and to “apples” and “oranges” in Bruce Lincoln’s (2018) Apples and Oranges: Explorations In, On and With Comparison. It disagrees with Freiberger when he compares “grapefruits” with some generic categories in Religious Studies including “shrine.” The category of “shrine” resembles more “fruits,” for example, because two shrines could have completely different genealogies, just like apples and oranges, but still belong to the same generic category. Then, the essay compares the categories of “religion” and “tree.” The boundary between “religion” and “nonreligion” is as arbitrary as that of “tree” and “non-tree.” At the same time, “religion” and “nonreligion” share common characteristics just like “tree” and “non-tree” do. Given this, it concludes with the suggestion that, when the “religiousness” of ostensibly “nonreligious” modernity is articulated, the category “religion” functions as a useful rhetorical tool to subvert modernity’s claim of universality and factual reality.