Littérature scientifique sur le sujet « Christianity – Turkey – History »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Christianity – Turkey – History ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Articles de revues sur le sujet "Christianity – Turkey – History"
1
Panyshev, A. « The main directions in the historiography of Christianity in Chersonesos and Tauris ». Voprosy kul'turologii (Issues of Cultural Studies), no 3 (1 mars 2020) : 35–39. http://dx.doi.org/10.33920/nik-01-2003-06.
Texte intégralRésumé :
This paper is devoted to the historiography of Chersonesus and Taurida. The paper notes that Crimea has a very important spiritual and geopolitical significance. There is a huge layer of scientific research that relates to the history of the Crimea both in the state-political and religious direction. The fair inclusion of Crimea into Russia in 2014 raised fears in NATO countries that Russia would be able to regain its geopolitical weight lost in 1991, when the USSR was criminally liquidated. Many countries dependent on the United States, such as Turkey, still do not recognize Crimea as part of Russia. Now it is necessary to determine in the space of historiography of Christianity in the Crimea geopolitical trends in history and modernity. This article highlights the directions of historiography of this topic, and also draws attention to the need to study how this issue is studied in other countries, including Turkey, where revanchist positions are strong and the tendency to restore the positions held by the Ottoman Empire. The classification of the historiographical trends of Christianity in Crimea at the same time emphasizes the possibilities of potential studies of the history of Crimea and Christianity in it.
2
Çağatay, Neşet. « The Development of Theological Studies in Turkey ». Belleten 54, no 209 (1 avril 1990) : 355–64. http://dx.doi.org/10.37879/belleten.1990.355.
Texte intégralRésumé :
By establishing firmly-based states in various places and regions the Turkish nation, has continued to exist uninterrupted since the 7th century B.C. up to the present day always looking for a religion befitting its both national and individual character. On the strength of this various Turkish clans and groups in different regions, have embraced religions such as Animism, Shamanism, Buddhism, Christianity, Judaism etc. For example, Khazar (Caspian) Turks, who founded a state on the coast of the Caspian Sea, to which they gave their name, accepted Christianity in 508. Furthermore, Islam began to spread amongst them when the Arabs attacked the Caucasus at the end of the 7th century A.D. This state of which Balanjar was the capital accepted Judaism as the offical religion. The Gagauz Turks who live in Rumania today are Orthodox Chirtians. They conduct services in their church in Turkish. Turkish states of Turkestan, began accepting Islam as their official religion towards the end of the 10th century A.D. The first Turkish Muslim state (Which existed from 840-1212) was that of the Karahanlis. The Turkish people, who set up this state, which was also called Ilek Hanlar, became Muslims collectively at the end of the 10th century. (in 940 A.D.) Turkish states after this date were all Muslim.
3
Dağtekin, Emine, et Semra Hillez. « Armenian Churches in the Province of Gaziantep, Turkey ». Iran and the Caucasus 23, no 1 (2019) : 50–63. http://dx.doi.org/10.1163/1573384x-20190105.
Texte intégralRésumé :
Southeast Anatolia in Turkey is a region where important centres of early Christianity could be found. In Gaziantep, which was named “Little Bukhara” during the reign of Egyptian Mamluks, many Armenian churches have been documented. However, most of them have been destroyed or used for different purposes. The paper is dedicated to the study of three Armenian churches in Gaziantep where Armenians lived until the early 20th century. The history, the plan and frontal structures, ornaments of these churches are presented for the first time.
4
Travis, Hannibal. « Missions, Minorities, and the Motherland : Xenophobic Narratives of an Ottoman Christian “Stab in the Back” ». International Journal of Middle East Studies 54, no 3 (août 2022) : 559–65. http://dx.doi.org/10.1017/s0020743822000721.
Texte intégralRésumé :
This roundtable focuses on the marginalization of ethnicities or religious denominations within Middle East studies, and in the larger realm of history writing. Without a nation–state of their own to preserve their language and history, the Assyrian people and the Church of the East denomination of Christianity fell subject to repression in Turkey, only recently finding a voice. Marginalization in history books and educational curricula is one symptom of broken treaty commitments and lack of equal access to state institutions and funds. In our century, marginalization has given way to something perhaps even worse: vilification and expulsion even from countries outside of Turkey where the Assyrians reside, during a neo-Ottoman period in which parts of Iraq and Syria came to more closely resemble Turkey, a resemblance that included the presence of Turkish arms.
5
Smołucha, Janusz. « Poland as the Bastion of Christianity and the Issue of a Union with the Orthodox Church ». Perspektywy Kultury 36, no 1 (30 mars 2022) : 35–50. http://dx.doi.org/10.35765/pk.2022.3601.04.
Texte intégralRésumé :
When the Ottoman Turks began their conquest of further Balkan countries in the second half of the 14th century, they were opposed by Hungary, which came to known as the bastion of Christianity. The article analyses subsequent events of the 15th and 16th centuries when the term was first applied to the Kingdom of Poland. Poland’s greatest involvement in the war against the Muslims was during the reign of Ladislaus III of Hungary, who died in 1444 at the Battle of Varna. Under his successor, Kazimierz Jagiellończyk, Poland managed to avoid military conflict with Turkey, though it waged constant war with their allies, the Tatars. The first Turkish invasions of Poland followed the defeat in Bukovina in the autumn of 1497. In the ensuing decades, Poland was forced to renew truces with Turkey every few years, which drained the state’s coffers yet failed to protect it from the devastating Tartar invasions. After the fall of Hungary at the Battle of Mohács in 1526, Poland found itself on the front line, exposed to direct attack by the armies of the Padishah. The Holy See joined the defense against the Islamic threat, hoping to convince the Grand Duchy of Moscow to go to war with Turkey. Papal diplomacy was also centered on the followers of the Orthodox Church living within the borders of the Republic, which resulted in the Union of Brest in 1596.
6
Häde, Wolfgang. « Strengthening the Identity of Converts from Islam in the Face of Verbal Assaults : A Study with the Background of Turkish Society ». Mission Studies 34, no 3 (9 octobre 2017) : 392–408. http://dx.doi.org/10.1163/15733831-12341525.
Texte intégralRésumé :
Abstract The study focusses on converts from Islam to the Christian faith in Turkey. Converts are confronted with special challenges. Based on Islamic theology and Turkish nationalism most Turks cannot think of positive reasons to choose Christianity. So verbal assaults with social consequences like ostracism, prejudice, suspicion, and very low esteem are very common. The First Letter of Peter provides advice for strengthening new Christians by defining their identity as chosen und loved people of God. Personal caring for converts from Islam is crucial to provide a new “home” in assuring them of their new identity. They have to learn to evaluate accusations honestly, and from a faith-based position, and to integrate their new faith with their old environment. In the context of modern Turkey a fresh look at history can be meaningful: There were Turkish Christians before Islam, and there are still Christian Turkish people today. More important however is a genuine spiritual approach that understands verbal assaults within the framework of God’s history with his people. Converts should find their identity “in Christ”. At the same time, being in Christ must become practical in finding a new family in the local church and seeing themselves as part of the worldwide multinational body of Christ.
7
Classen, Albrecht. « THE WORLD OF THE TURKS DESCRIBED BY AN EYE-WITNESS : GEORGIUS DE HUNGARIA'S DIALECTICAL DISCOURSE ON THE FOREIGN WORLD OF THE OTTOMAN EMPIRE ». Journal of Early Modern History 7, no 3 (2003) : 257–79. http://dx.doi.org/10.1163/157006503772486892.
Texte intégralRésumé :
AbstractGeorgius de Hungaria (b. 1422/23) went through extraordinary experiences while being a slave in Ottoman Turkey for the two decades after he had been captured in 1438. In his subsequent account, Tractatus de Moribus (first written down in 1481/82), he not only reflects upon his woeful experiences as a slave, but also provides detailed information about Ottoman culture. For some time Georgius seems to have been on the brink of converting to Islam and experienced forms of mystic visions that confirmed this new belief. But he eventually returned to Christianity and later, while writing his account, made every attempt to assert his firm adherence to Christian teachings. As a critical analysis of his treatise demonstrates, however, his open admiration of Ottoman culture is undeniable, and his sharp criticism of Islam ultimately proves to be the writer's self-defense against a deep-seated fear of having transgressed traditional European norms.
8
Grant, Bruce. « Shrines and Sovereigns : Life, Death, and Religion in Rural Azerbaijan ». Comparative Studies in Society and History 53, no 3 (30 juin 2011) : 654–81. http://dx.doi.org/10.1017/s0010417511000284.
Texte intégralRésumé :
Shrines fill the Eurasian land mass. They can be found from Turkey in the west to China in the east, from the Arctic Circle in the north to Afghanistan in the south. Between town and country, they can consist of full-scale architectural complexes, or they may compose no more than an open field, a pile of stones, a tree, or a small mausoleum. They have been at the centers and peripheries of almost every major religious tradition of the region: Zoroastrianism, Judaism, Christianity, Islam, and Buddhism. Yet in the formerly socialist world, these places of pilgrimage have something even more in common: they were often cast as the last bastions of religious observance when churches, mosques, temples, and synagogues were sent crashing to the ground in rapid succession across the twentieth century.
9
Cusack, Carole. « Medieval Pilgrims and Modern Tourists ». Fieldwork in Religion 11, no 2 (20 avril 2017) : 217–34. http://dx.doi.org/10.1558/firn.33424.
Texte intégralRésumé :
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.
10
Yilmaz, Yonca, et Mine Tanaç Zeren. « The Responses Of Antakya (Antioch) Churches To Cultural Shifts ». Resourceedings 2, no 3 (12 novembre 2019) : 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
Texte intégralRésumé :
Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
Thèses sur le sujet "Christianity – Turkey – History"
1
Elm, Susanna. « The organization and institutions of female asceticism in fourth century Cappadocia and Egypt ». Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:ab8fce98-50da-4e26-b215-ba6f3d849377.
Texte intégralRésumé :
In discussing the organization and institutions of fourth century female asceticism I attempt to apply methods used in the study of history to a topic generally regarded as theological, and therefore almost neglected by scholars of Ancient History. I concentrate on monasticism neither as generic phenomenon, nor on its spiritual aspects. Rather, I try to identify the social, economic and legal basis of a specific form (female asceticism) in a specific environment (fourth century Cappadocia and Egypt). By reconstructing the process of organization and the developing institutions of female asceticism one discerns a great variety of models, starting with those most akin to the model of the family, and ending with models which call for a complete rupture with society, while based on scrupulous observance of the Scripture. Out of a constant interaction of these two extreme forms models of integration eventually developed, which were specifically created to suit ascetic needs. The survival of these synthesized organizational models depended on their practicality, and on the personality and doctrinal affiliation of charismatic leaders associated with them. The process of the organization of female asceticism is not isolated; it is important to the general development of early Christianity. It illustrates a problem central to Church History: the conflict between institutions and sectarian enthusiasm. The study of this process highlights the methods employed by the hierarchy in solving the paradoxical task of restraining extremes which grow from the teachings of the very Gospel the hierarchy propagates.
2
Elkins, Mark. « Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England ». Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
Texte intégralRésumé :
In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
3
BINZ, Laura Elisabeth. « Latin missionaries and Catholics in Constantinople 1650-1760 : between local religious culture and confessional determination ». Doctoral thesis, 2013. http://hdl.handle.net/1814/29613.
Texte intégralRésumé :
Defence date: 27 September 2013Examining Board: Professor Antonella Romano (EUI/Supervisor) Professor Luca Molà (EUI) Professor Christian Windler (University of Bern/External Supervisor) Professor Bernard Heyberger (Institut d’Etudes de l’Islam et des Sociétés du Monde Musulman IISMM/EHESS Paris).
First made available online 13 May 2019
This thesis examines the actions of the Latin missionaries in the Latin Catholic community of Constantinople between 1650 and 1760. In Constantinople as well as in other mission territories, missionaries were constantly confronted with the universal claims of the post-Tridentine Catholic Church and the practical requirements of the local pluri-religious context. The main aim of this dissertation is to analyze how the missionaries acted within the local context of Constantinople. In terms of methodology, this study combines the approaches of recent research on Early Modern Catholicism after the Council of Trent, of closely related research on extra-European local Christianities and of recent social and cultural research on the Ottoman Empire. In order to work out the processes of negotiation and appropriation between the different actors, the thesis adopts a micro-historical approach and an actor-focused perspective. First, the thesis focuses on the institutional actors, as the representatives of the local Latin Catholics, the patriarchal vicars and missionaries as well as the ambassadors of the European powers. Secondly, the tensions between Roman standards and the local requirements are analyzed with regard to the Constantinopolitan sacramental practice regarding baptism, marriage and funeral rituals. Finally, issues related to the crossing of religious boundaries are explored. The study reveals that the multi-religious structure of Constantinople and the strong position of the French ambassador limited the influence of the Roman Curia on the Latin Catholic community remarkably. Moreover, it emerges how, rather than represent Roman standards, the missionaries acted to a large extent as representatives of the local Latin Catholics.
4
Van, der Bank Annelie. « Ephrem of Syria, power, truth, and construction of orthodoxy : modelling theory and method in critical historiography of the making of religious tradition ». Diss., 2020. http://hdl.handle.net/10500/26529.
Texte intégralRésumé :
Hymns can and have functioned as powerful strategic tools to change social and religious landscapes, and to inform and transform people’s notions about ‘doing church’. A few words about Ephrem the Syrian, which emphasised liturgical singing and accentuated the force of truth, the power of persuasion and socio-religious transformation was the starting point and connecting thread, which formed the backbone of this dissertation throughout—a research project that was also guided by some principles of new historicism to view Ephrem as a textual construct, living in a particular context and dealing with specific religious issues in a particular way. His trump card was the female choirs he founded, which became a distinct feature of orthodox Syrian Christianity. Through their singing performances, he ‘silenced’ the unorthodox voices of—especially Bardaisan—and created a community of believers where each person had a part to fulfil, where women and men would become ‘two harps’, ‘singing one praise’.M. Th. (New Testament)
5
Mwale, Emanuel. « Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity : a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley ». Thesis, 2019. http://hdl.handle.net/10500/27660.
Texte intégralRésumé :
Bibliography: leaves 653-669Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians.
Philosophy, Practical and Systematic Theology
D. Phil. (Systematic Theology)
Livres sur le sujet "Christianity – Turkey – History"
1
William, Hasluck Frederick. Christianity and Islam under the Sultans. Mansfield Centre, Conn : Martino Pub., 2006.
Trouver le texte intégral
2
Coptic Christianity in Ottoman Egypt. Oxford : Oxford University Press, 2011.
Trouver le texte intégral
3
Ronnie, Jones. To the Saints in Asia Minor : An exploration of Christian history in Turkey. 2e éd. Topkapı, İstanbul : Yeni Anadolu Yayıncılık, 2018.
Trouver le texte intégral
4
Early Christianity in the Lycus Valley. Leiden : Brill, 2013.
Trouver le texte intégral
5
The martyrs of Malatya : Martyred for the Messiah in Turkey. Welwyn Garden City, UK : EP Books, 2015.
Trouver le texte intégral
6
Biblical Turkey : A guide to the Jewish and Christian sites of Asia Minor. Istanbul, Turkey : Ege Yayınları, 2010.
Trouver le texte intégral
7
Christianity revived in the East, or, A narrative of the work of God among the Armenians of Turkey. New York : Baker and Scribner, 1989.
Trouver le texte intégral
8
Moshe, Davis, dir. With eyes toward Zion-Volume II : Themes and sources in the archives of the United States, Great Britain, Turkey, and Israel. New York : Praeger, 1986.
Trouver le texte intégral
9
Conversion and apostasy in the late Ottoman Empire. Cambridge : Cambridge University Press, 2012.
Trouver le texte intégral
10
Orthodox Christians in the late Ottoman Empire. Abingdon, Oxon : Routledge, 2012.
Trouver le texte intégralChapitres de livres sur le sujet "Christianity – Turkey – History"
1
Lubotskaya, Anna S. « Friend forever — unfriend forever : Russia and Turkey as seen by modern Greeks ». Dans Russia — Turkey — Greece : Dialogue opportunities in the Balkans, 140–46. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2030-3.10.
Texte intégralRésumé :
Greece today is unique among EU countries. Entirely European, it preserves simultaneously some characteristic Balkan features, including its traditions, Orthodox Christianity, and a special, historically determined approach to Russia and Turkey. Stereotypical images of these countries in Greece are based on the long relationship history between the three nations, and little can be done to change them, even today: neither attempts to conduct warm neighbourly dialogue between Greece and Turkey nor the neutral position of the Greek government towards Russia have had any effect. This is confirmed by the results of numerous opinion polls. Nowadays, the majority of Greeks still believe that Russia is a friend and helpmate, while Turkey is a dangerous neighbour that Greece can be at peace with, but never fully trust.
2
Kamali, Mohammad Hashim. « Islam Between Antiquity and the Modern World ». Dans The Middle Path of Moderation in Islam. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780190226831.003.0021.
Texte intégralRésumé :
This chapter juxtaposes Islam’s historical narrative with its scriptural commitment to moderation, and raises questions as to how Islam has positioned itself in its relationship with other major religions on one hand, and the European Enlightenment, as well as post-Enlightenment, modernity on the other. Clear responses are difficult to ascertain, but the Qur’anic narrative of the Abrahamic Faith, its affirmation of Christianity and Judaism, and its commitment to universality, rationality, unicity (tawhid), and equality all in all signify elements of continuity and a persistent quest for a moderating role in the larger arenas of history and civilization, with countries such as Malaysia, Iran, and Turkey serving as examples.
3
Shrestha, Nanda, et Martin Lewis. « Asian Geography ». Dans Geography in America at the Dawn of the 21st Century. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780198233923.003.0053.
Texte intégralRésumé :
A massive continent, stretching from Turkey and the eastern shores of the Mediterranean and Red Seas to the Pacific, from the Indian Ocean to the vast desert of Mongolia right through the towering Himalayas and the plateau of Tibet, Asia is a colossal geographic collage. One can find in Asia virtually every form of landscape, both real and imagined, including James Hilton’s (1933) Shangri-La, planted in the imaginative geography of Western travelers and tourists (also see Bishop 1989). As the cradle of three of the world’s early civilizations, Asia is a magnificent tapestry of cultural diversity. Asia has also given birth to all the major institutional religions that are practiced today: Hinduism, Buddhism, Judaism, Christianity, Islam, and others. As such, few would deny its enormous historical significance and contributions to human progress in every respect—spiritually, materially, and intellectually. Home to some 60 per cent of the world’s population, Asia is a human mosaic that is unparalleled in history (Table 39.1). So it is hardly surprising that Asia offers endless research challenges and opportunities, in virtually every field of geographical studies. With this in mind, this chapter is divided into four major sections. First, we provide a brief journalistic survey of major regional political events across Asia. This is followed by a segment on the state of Asian geography in America in the second part. Third, we discuss some of the developments, trends, and research themes in Asian geography in America during the period 1988–2000. Finally, we conclude the chapter with some general remarks on the vexing question of what lies ahead for regional geography. We explore this question not because we foresee an imminent demise of regional geography, but because some of the remarkable developments during the 1990s have definite impacts on the way we see and do regional geography.
4
Dal Prete, Ivano. « The Invention of the History of Deep Time, 1700–1770 ». Dans On the Edge of Eternity, 157—C6.P55. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190678890.003.0007.
Texte intégralRésumé :
Abstract In the course of the eighteenth century, Earth history was increasingly weaponized into a tool of cultural wars and political propaganda. Immensely influential philosophes like Voltaire, Boulanger, and d’Holbach turned the recent association of diluvialism and Christianity into a paradigm of the alleged historical clash of religious dogmatism and rational enquiry. As they rearranged sources and evidence in a way that suited their political and cultural agendas and their conception of history, they outlined for the first time what remains to these days the common understanding of pre-1800 Earth history. Theories based on an ancient Earth were presented not in their uninterrupted continuity with medieval and Renaissance traditions, but as recent feats of human reason freed from Christian obscurantism.
5
Stanley, Brian. « Making War on the Saints ». Dans Christianity in the Twentieth Century, 79–101. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0005.
Texte intégralRésumé :
This chapter focuses on France and the Soviet Union. France and the Soviet Union constitute the two most prominent European examples of a concerted campaign by twentieth-century states to reduce or even eliminate the social influence and political role of Christianity, especially as represented by the national church. In the further reaches of the Soviet Empire in Eastern and central Europe, Communist Party aims were similar, though in some countries—such as Poland—their implementation was highly problematic. Although obviously differing in the extent of their antagonism to religion itself, the two case studies reveal the capacity of the modern state, if it so chooses, to marginalize Christianity from the mainstream of public life and destroy much of the institutional and economic infrastructure of historic national churches. Yet both examples equally suggest that such measures of “official” secularization turned out to be comparatively impotent in subverting popular Christian belief and practice.
6
Roberts, Anthony. « Afghanistan ». Dans Christianity in South and Central Asia, 95–106. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0009.
Texte intégralRésumé :
With Turkic and Tajik peoples to the north, Tajiks and Pashtuns in the west, ethnic Hazaras in the central highlands and the Pashtuns to the south and east, Afghanistan’s diversity stems from its history as a regional crossroads. Christianity began in Afghanistan in the fourth century and was later revived by missionaries in the frontier areas, but there was little concerted effort to spread the faith until after 1945, when the Pashtun monarchy sought to modernise Afghanistan. However, the Soviet invasion prompted fighters to repel the forces under the banner of Islam. Amidst a civil war, Christian NGO’s continued until expelled by the Taliban in 2001. The new government allowed Christian NGO’s to expand into new areas of the country. For the sake of believers’ security the most visible fellowships have been limited to foreigners. Most find it difficult to sustain everyday life in the country while openly professing Christianity due to ostracism from society. While Islam has been linked with Afghan identity, worldview has begun to change. Unfortunately, there has been an exodus of Afghan believers, usually after social and legal ostracism. Nevertheless, due to sacrifices by Afghan believers, the church is growing in numbers despite all the challenges.
7
« Christianity and the Future of Europe The term ‘Europe’ is itself disputed and involves definitional problems. Perhaps somewhat arbitrarily and unfairly this essay for the most part excludes Turkey together with Russia and most of the former Soviet Union’s constituent republics. For general history and debate see Norman Davies , Europe—a History ( Oxford : Oxford University Press, 1996) . » Dans Calling Time : Religion and Change at the Turn of the Millennium. Bloomsbury Academic, 2000. http://dx.doi.org/10.5040/9781474293341.0015.
Texte intégral
8
Turner, Victor, et Edith Turner. « Excerpt from “Iconophily and Iconoclasm in Marian Pilgrimage” ». Dans Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0006.
Texte intégralRésumé :
Before he died, the well-known anthropologist of African religion Victor Turner (1920–83) turned his attention to Catholic forms of pilgrimage and, with Edith Turner, traveled across the world visiting Marian shrines. Victor and Edith Turner were themselves Catholic. The book that resulted is a classic of early anthropological writing about Catholicism and has done much to lay down an analytical “grammar” for thinking about it. In this chapter the Turners draw attention to the long-standing tension in Christianity between iconoclasm and iconophily—a topic that resonates deeply with contemporary debates about semiotics.1 In this chapter the Turners explore the potent affordances of material form through an analysis of shrines, images, and statues. Of interest here are the multiple and sometimes contradictory layers of personification and signification that accrue to devotional objects and places over time, through repeated human interaction. The shrine’s semantic field has a diachronic axis as a well as a synchronic one—both axes further layered with political and historic events that inscribe themselves upon the place. Both in and out of structure and time, shrines condense symbols, practices, histories, and culturally specific influences and affordances. An analytical question running through this chapter is thus whether the power of the divine is compressed within and hence generated by the image or whether the image simply represents the power of the divine. This, of course, is something of an age-old theological problem in Christianity, which the Turners as Catholics themselves are eminently aware of. In their treatment of this issue, however, they remain steadfastly anthropological, taking seriously the sensorial plasticity of devotional objects and their inherent capacity to exceed the roles intended of them by official theology. Rather than “materiality” or “aesthetic formations,” the Turners describe devotional objects as “outward vehicles” for symbols. “Outward vehicles,” they argue, have a tendency to become more bound up with the orectic pole of signification than the normative pole. Here the “orectic” encompasses the emotional, sensorial, and affective field of semantics, whereas the “normative” encompasses the abstract, ideational field. The Turners see this as a basic religious structure common to all religious traditions, although the respective stability of each pole is reversed in different cultures. Thus in non-Christian “tribal” societies the orectic pole is more stable than the normative one, whereas in hierarchically organized, scripturally complex religions such as Christianity the normative is more stable than the orectic. Although the language the Turners employ is reflective of the structuralist and symbolic-humanist fields they were very much embedded within, their work is relevant to a renewed anthropology of Catholicism for the way it helps to make sense of the relationship of parts to wholes, and for the creative attention it draws to the circulation of ideas and affects within Catholic institutional territories.
9
Amitai, Reuven. « Islamisation in the Southern Levant after the End of Frankish Rule : Some General Considerations and a Short Case Study ». Dans Islamisation, 156–86. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474417129.003.0009.
Texte intégralRésumé :
Two major trends in the development of the lands of the Eastern Mediterranean basin since the Islamic conquests of the mid-seventh century have been Arabisation and Islamisation. This is neither a trivial statement nor a tautology. History is full of examples of invaders who left little or no linguistic or religious impact on the conquered peoples: one need only think of the various Germanic peoples who invaded the Roman Empire, many of whom were eventually Latinised while accepting Christianity. The Bulghars coming into the Balkans in the seventh and eighth centuries soon lost their Turkic language and accepted Christianity in its Greek guise. The Mongols left a great impact on the Middle East in the thirteenth century, but neither their language nor their traditional religion survived in the region (although many words from Mongolian can still be found in Turkish, Persian and occasionally even Arabic). The Franks ruled much of the Levant for almost two centuries, but left the country with little religious and even less linguistic impact. Thus the linguistic and religious success of the Arabs might be considered something of a historical exception.
10
Lischer, Richard. « Autobiography as Exorcism ». Dans Our Hearts Are Restless, 317—C20P70. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197649046.003.0021.
Texte intégralRésumé :
Abstract James Baldwin is a nomadic Christian. He serves the twentieth-century church by exorcizing it of its demons. He also exorcizes America of the same demon—racism—and himself of much sorrow and a soul full of Harlem memories. Exorcism is fundamental to the New Testament’s portrait of Jesus. It is a historic office of the church. Once a boy preacher, Baldwin performs the office faithfully. Everything Baldwin wrote was about himself—his need for love and his fury over racism. He wrote many autobiographical collections, the most famous being Notes of a Native Son and The Fire Next Time, which first appeared in fictional form in Go Tell It on the Mountain. Both tell the story of his conversion to Christianity and his escape from the church’s clutches. He never stopped running. An expatriate in France and Turkey, much of what the church gave him he carried with him forever.
Actes de conférences sur le sujet "Christianity – Turkey – History"
1
Nicoglo, Diana. « Reflection of the events of the “Balkan” period in the Gagauz fiction ». Dans Patrimoniul cultural : cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.32.
Texte intégralRésumé :
The most detailed description of the “Balkan” period is found in the novel by D. Tanasoglo “Uzun Kervan”. In other genres (poetry), the poeticized image of the Balkans as the historical homeland of the Gagauz is presented to a greater extent. The main events of the “Balkan” period in the history of the Gagauzians, reflected in fiction, are: the adoption of Christianity by the Oghuz / Uzes – the ancestors of the Gagauzians, relations with the local population of the Balkans, the struggle against the Ottoman Turks, and the creation of a fictional Gagauz state called Uzi Eyalet. The authors also draw attention to the way in which changes occur in the traditional everyday culture of ancestors of the Gagauz as a result of changing economic-cultural type, and religion. In the Gagauz environment of creative people, there is a unity in the perception of the historical past associated with the presence of the ancestors of the Gagauz people in the Balkans. As a rule (with a few exceptions), the past broadcast by Gagauz writers is largely mythologized: and the writers themselves play a significant role in the process of constructing ethnicity.