Tesis sobre el tema "The Sacred Mountain of Varallo"
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Meyer, Kelly Sean. "Mountain passages : reinterpretations of the sacred mountain in Büchner's "Lenz", Stifter's "Bergkristall", and Nietzsche's "Also Sprach Zarathustra" /". The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487948440825576.
Texto completoBradley, Michael T. "Craving/Carving a sacred space : a study of religion on Stone Mountain". Thesis, University of Wales Trinity Saint David, 2018. http://repository.uwtsd.ac.uk/959/.
Texto completoKim, In Ae. "Communicating the cultural values of a sacred mountain through collaboration with the Sts'ailes nation of British Columbia". Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/59420.
Texto completoForestry, Faculty of
Graduate
Vincent, Mark Anthony. "From Sinai to Jerusalem : a study of the Hebrew text of Psalm 68". Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1237/.
Texto completoAlexander, Patrick Elliot. "Black Man Kneeling, Black Man Standing: Exploring the Interplay Between Secular and Sacred Spaces in Representations of Black Masculinity in Zora Neale Hurston's Jonah's Gourd Vine, James Baldwin's Go Tell It on the Mountain, and Ernest J Gaines's A Lesso". Miami University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1146345025.
Texto completoPasquier, Justine. "Processus de patrimonialisation des sites religieux dans les espaces protégés de montagne : la Grande Chartreuse(Préalpes du Nord) et la vallée de la Qadisha-forêt des Cèdres du Dieu (Nord-Liban)". Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00682701.
Texto completoMohelník, Ladislav. "Kořeny moravské urbanistické struktury". Doctoral thesis, Vysoké učení technické v Brně. Fakulta architektury, 2014. http://www.nusl.cz/ntk/nusl-233261.
Texto completoReuter, Thomas Anton. "Custodians of the sacred mountains : the ritual domains of highland Bali". Phd thesis, 1996. http://hdl.handle.net/1885/144277.
Texto completo范徐生. "Sacred and Secular:the Bone Tower of Shihtou Mountain and the Lineages of Nan-Juang County". Thesis, 2009. http://ndltd.ncl.edu.tw/handle/37704560532611964239.
Texto completo國立交通大學
客家文化學院客家社會與文化碩士在職專班
97
The Bone Tower of Shihtou Mountain belongs to Chuan Hua Tang. Although it only has a history of nearly one hundred years, it has irreplaceable position in the development history of Nan-chuang nearby. The Hakkas view it as an ancestral tower of lineage or family, which indicates the important local influence of temple pagodas. On the other hand, the operation of temple pagodas also implies the decline of Hakka lineage forces in Nan-chuang area. To investigate how the Bone Tower of Shihtou Mountain became the common ancestral tomb of some Hakka families in Nan-chuang area, this study discussed the historical status of the Bone Tower of Shihtou Mountain through the viewpoints of Feng Shui, religious belief, concept of cremation, and the relationship between indigenous people and the Hakkas. In 1815, Chi-ying Huang from Guangdong Jiaying led people to reclaim Sanwan, and they further reclaimed the Tianwei area and Shihtou Mountain area of Nan-chuang, which started the development of hinterland of Jhonggang River. In order to educate villagers with planchette writing, the grandson of Chi-ying, Kai-lang Huang, established Chuang Hua Tang, followed by the Bone Tower of Shihtou Mountain . The Feng Shui location of pagoda exactly conforms to the Feng Shui viewpoint of the Hakkas. Moreover, due to the public health education advocated during the Japanese Occupation Period, the promotion of cremation policy, and the foresight of the local elites, the Bone Tower of Shihtou Mountain was constructed. Placing the urns in places besides the ancestral tomb of lineage is a new idea. In early days, the Shihtou Mountain Temple had a prosperous vegetarian culture and to its believers, it is in fact a kind of honor to place urns in the Bone Tower of Shihtou Mountain of the temple. In the early Japanese Occupation Period, most temples in Taiwan did not have columbarium pagodas inside. More than 10,000 of urns have been placed inside the Bone Tower of Shihtou Mountain , which indicates its importance in ancestor worship. To Hakka families who did not have their own ancestral towers or enough space in their ancestral towers , the Bone Tower of Shihtou Mountain became an alternative ancestral tower of the Hakkas in Nac-huang area. The close relationship between the Hakkas and the indigenous people in Nan-chuang started from the family of Chi-ying Huang. After more than one hundred years of intermarriage and cultural interactions, the language, life habits, religious belief, and ancestor worship of the Hakkas have significantly influenced the traditional culture of the indigenous people, especially the Saisiyat. After experiencing the changes over a hundred years, the most significant change in the phenomenon of cultural integration between the Saisiyat and the Hakkas in recent years are the common grave of ancestral tower style and the acceptance of the idea of cremation and placing urns into pagodas.
Smith, Jonathon Murray. ""We’ll All Shout Together in that Morning": Iconicity and Sacred Harp Singing on Sand Mountain, Alabama". 2009. http://trace.tennessee.edu/utk_gradthes/559.
Texto completoSmith, Jonathon Murray. ""We'll all shout together in that morning" iconicity and sacred harp singing on Sand Mountain, Alabama /". 2009. http://trace.tennessee.edu/utk_gradthes/559.
Texto completoMiranda, João Manuel Henrique. "O Corpo e a Montanha. Materialização do lugar sagrado". Master's thesis, 2017. http://hdl.handle.net/10316/81581.
Texto completoEm norueguês, a palavra ås significa monte/montanha, como conjunto montanhoso/cume(eira) podendo, de igual modo, ser Deus e/ou entidade divina. Estes significados que derivam da mesma palavra, colocam a questão da relação entre o elemento físico natural (monte/montanha) e o elemento Divino/sagrado (Deus). O estudo desta relação começou com a viagem, com um percurso estudado previamente, mas desconhecido, de modo a explorar os anteriores conceitos. O objetivo foi refletir sobre o conhecimento adquirido (a experiência da montanha) associado à construção e humanização da paisagem. Questiona-se a relação da construção religiosa com a montanha e como a experiência permite descodificar a materialização do lugar sagrado. Através da experiência pessoal tornou-se possível identificar um conjunto de temas sobre a problematização da construção de um lugar, e procurar comprovar um conjunto de aproximações do sagrado por parte da arquitetura. Assim, pretende-se analisar e estudar como se transforma um espaço num lugar, e como a arquitetura é o instrumento para essa transformação, num local com privilegiada relação com o meio natural.A relevância do estudo de um lugar para a comunhão de cariz religioso poderá intensificar o significado do lugar, por se tratar de um espaço com um carácter específico e de proximidade entre o mundo material e o espiritual, onde a experiência está igualmente associada. Atendendo ao que foi dito, procurou-se exemplos arquitetónicos que correspondessem às temáticas previamente apresentadas e que respondessem à problematização, considerando-se pertinente a investigação da arquitetura religiosa no contexto alpino, mais concretamente através do estudo da arquitetura contemporânea religiosa no final da década de 80. Neste sentido, como casos de estudo foram selecionadas três capelas (1988-1994) localizadas no cantão de Graubünden, Suíça.
In Norwegian, the word ås means hill/mountain, as well as a mountain ridge/ridge, and it may also be God and/or sacred identity. These meanings that derive from the same word, question the relationship between the natural physical element (hill/mountain) and the Divine element/sacred (God). The study of this relationship began with a journey, with a course previously studied, but unknown, in order to explore the previous concepts. The purpose was to reflect on the acquired knowledge (the experience of the mountain) associated to the construction and humanization of the landscape. It is questioned the relationship between the religious construction with the mountain and how the (personal) experience allows to decipher the materialization of the sacred place. Through personal experience it became possible to identify a set of themes on the problematization of the construction of a place, and to try to prove a set of approximations of the sacred by architecture. Thus, is intended to analyze and study how a space can be transformed into a place, and how architecture is the instrument for that transformation, in a place with a privileged relationship with the natural environment.The relevance of the study of a place for religious communion could intensify the meaning of the place, because it is a space with a specific character and proximity between the material and the spiritual world, where experience can also be associated. Taking into account what was said, we sought architectural examples that corresponded to the previously presented themes and that would respond to the problematization, considering the pertinence of the investigation of religious architecture in the Alpine context, more concretely through the study of contemporary religious architecture in the late 1980s. In this sense, three chapels (1988-1994) located in the canton of Graubünden, Switzerland, were selected as case studies.
Liu, Yi-Ning y 劉怡寧. "When Sacred and Secular Encounter: The Formation and Development of Religious Organization The Case Study of Ling Jiou Mountain Buddhist Society". Thesis, 2002. http://ndltd.ncl.edu.tw/handle/51675915681636324762.
Texto completoTseng, Chi Cheng y 曾基政. "An Architectural Conformation Research of Taiwan Contemporary TemplesBased on The Findings of Muzha Chihnan Temple Lingxiao Sacred Hall、Taoyuan Caoluo Baujhang Temple、Dharma Drum Mountain World Center for Buddhist Education". Thesis, 2010. http://ndltd.ncl.edu.tw/handle/63098035097440160007.
Texto completo中原大學
文化資產研究所
98
The contemporary Taiwan temples are constructed with reinforced concrete and decorated with wood, stone or other pre-casting components. This is very different from traditional temples made by enforced brick or red brick with wood decoration. This research investigates the change of temple construction. The transformation of temple building are because of social development, humanities, the construction material and method advancement in Taiwan. The paper provides an insight of temple construction, to understand how temples are constructed with new means and keep its traditional flavor and technique. This research report has five main chapters as following: I.Introduction : Including research inspiration, literature review, define research objective, methodology and field investigation. II. The development of Taiwan traditional temple throughout Taiwan history: This study found that religion evolves as Taiwan history developed over the time. The temple construction was also influenced by social environment, religious belief and ritual, temple organization and religious practice throughout each period of Taiwan history. III. Transformation of Taiwan temple construction : The building act changed the way old temples and new ones being built from initial drawing, design to construction. The roles of master craftsmen evolves from traditional temples to the modern reinforced concrete temple. In addition, by the case analysis, it demonstrated the temple construction industry transformation over the time. IV. Case studies of contemporary temples: With several case studies, we understand the temple design, space, and construction is related to religious belief and is different from time to time. It has impact on what the raw material, construction formation, and the space design. V.Conclusion and future researches Sort out the direction of the development of Taiwan temples and other future research topics and suggestions.
Tamirjav, Bilegsaikhan. "Beneficial, Fortunate, Dangerous. Mongolian herders and the varieties of landscape". Doctoral thesis, 2019. https://depotuw.ceon.pl/handle/item/3313.
Texto completoDysertacja ta, oparta na osiemnastomiesięcznych badaniach etnograficznych, przeprowadzonych wśród mongolskich Chałchasów i Darigangów poświęcona jest prezentacji ich postrzegania krajobrazu. Darigangowie stanowią najmniej zbadaną grupę etniczną w Mongolii, w związku z czym mam możliwość prezentacji zagadnień na ich temat po raz pierwszy w literaturze akademickiej. W swojej pracy porównuję zebrane przeze mnie materiały z tymi, dotyczącymi Mongołów Chałchasów w celu pełniejszego przedstawienia wyobrażeń na temat krajobrazu w moim kraju. Część badaczy zajmujących się kulturą Mongolii, kojarzy Mongolię z niekończącym się stepem, miejscem pustym lub bezkresną przestrzenią. Moja praca pokazuje, że w podobnych twierdzeniach nie są brane pod uwagę prawdziwie mongolskie, a więc lokalne, emiczne znaczenia warunkujące zrozumienie otoczenia przez Mongołów. Mongolski krajobraz, zgodnie z tradycją lokalną zawiera liczne, precyzyjnie zdefiniowane przestrzenie, związane z niewidzialnymi reprezentantami terenów (duchami, gospodarzami, tengerami). Na podstawie wyobrażeń pasterzy na temat ich otoczenia zidentyfikowałem trzy podstawowe typy [przestrzeni], takie jak użyteczne, pomyślne i niebezpieczne. Analizuję owe trzy elementy postrzegania krajobrazu na podstawie badań etnograficznych, autoetnograficznych, zawierających intensywne obserwacje uczestniczące. W pierwszym rozdziale prezentuję, w jaki sposób pasterze z wyżej wspomnianych miejscowości zmieniają sezonowo ich pastwiska w zależności od warunków naturalnych oraz potrzeb ich zwierząt hodowlanych. Owe przemieszczenia są konieczne nie tylko ze względu na potrzebę dostarczania odpowiedniego pożywienia dla zwierząt, ale są też potrzebne do ochrony pastwiska przed degradacją. Biorąc pod uwagę przemiany, które w ostatnim czasie zachodzą w koczownictwie powstaje pytanie, czy współczesną, zmodernizowaną formę mongolskiego pasterstwa wciąż można nazwać „nomadyzmem” [koczownictwem] czy też właściwsze są nowsze terminologie, takie jak pasterstwo „mobilne” lub „migrujące”. W kontekście przedstawianej przeze mnie aktualnej dyskusji na ten temat, jestem skłonny optować za drugim terminem. W kolejnym rozdziale prezentuję cztery typy przestrzeni uważane za niebezpieczne: dzikie, nawiedzone, turystyczne i szkodliwe (w szczególności miejsca wydobycia). Wszystkie te przestrzenie są wyłączone z gospodarki pasterskiej, określane przez pasterzy jako „ziemie stracone”. W trzecim rozdziale opisuję miejsca historyczne czczone przez lokalną ludność, takie jak pastwiska dziedziczone, obiekty archeologiczne, miejsca zamieszkania bohaterów/zbójów Darigangów. Pierwsze, bor szoroo – jest kluczowym komponentem postrzegania [koncepcji] ojczyzny dla pasterzy, drugie – to miejsce związane z reliktami archeologicznymi, które stały się podstawą do wykreowania przez Darigangów historycznej ojczyzny. Trzecie – czczona przez wszystkich Mongołów góra Szilijn Bogd, siedziba bohaterów-zbójów sain er, uważana przez Mongołów jako centrum energii państwowej. Owe miejsca czczone odgrywają decydującą rolę w kreowaniu tożsamości zarówno lokalnej, jak i na poziomie państwowym. W ostatnim rozdziale prezentuję lokalny kult Altan Owoo, jednej z dziesięciu świętych państwowych gór, który to zapewnia zdrowie i wzrost dla ludności i zwierząt w danej okolicy. Państwowa uroczystość oddawania czci górze wzmacnia tożsamość lokalną i jedność narodową. Stąd ta góra jest uważana za centrum natury i kultury Darigangów. Podsumowując, pasterze mongolscy postrzegają ich ziemie jako podstawowe źródło ich życia, stąd dążą do właściwej harmonii z nim.