Bibliografie tematiche / Monastery

Letteratura scientifica selezionata sul tema "Monastery"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 1 agosto 2024

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Articoli di riviste sul tema "Monastery"

1

Bogomazova, Anastasya A. "Sea Vessels of the Onega Cross Monastery in 1657–60". Herald of an archivist, n. 4 (2023): 995–1005. http://dx.doi.org/10.28995/2073-0101-2023-4-995-1005.

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The recent years have seen a growing scholars’ interest in the Russian North exploration, sea expeditions of the 16th–20th centuries, and fishing industry and maritime culture of the Pomor Russians. Northern monasteries, which owned salt and fishing industries along the shores of the White Sea, played an important role in the exploration of the North and in the development of traditional Russian shipbuilding and navigation. Thus, the Solovetsky Monastery had its own fleet in the 16th – 17th centuries. Unlike the Solovetsky Monastery’s fleet, ship economy of other Northern monasteries remains fragmentarily studied. The article analyzes first steps of the Onega Cross Monastery in creation of its own fleet: types of vessels, methods of their acquisition. The main sources are Transfer book (otvodnaya kniga) of the Onega Cross Monastery (1657) and account books for February 1657 – March 1661, stored in the fond of the Onega Cross Monastery in the Russian State Archive of Ancient Acts (RGADA). While the Transfer Book (i.e. inventory of the monastic property) recorded presence or absence of ships in a certain year, the account books traced their movement. The monastery’s account books are a valuable source on the history of its ship economy, containing various data on the monastery’s vessels: they record ships purchase and fitting-out, construction orders, and sales; names of artisans and of sellers or buyers; hire and lease of ships; their repair; hiring of the so-called “Boat Cossacks” (hired workers) and captains; captains’ names. The study is based on historical-genetic method. It shows that the monastery bought sea vessels from its very founding. The earliest mention of a sea vessel (karbass) purchase is recorded in the monastery’s account book and dated May 1657. In 1657–60, the monastery used karbasses and boats (pavozkas) for shallow water deliveries. The monastery yearly ordered construction of several vessels of each type or bought them; names of sellers or craftsmen were indicated. All of them were residents of villages on the Onega. The monastery also sold several ships.
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2

Drobotushenko, Evgeny V., Yuliya N. Lantsova, Galina P. Kamneva, Andrey A. Sotnikov e Sergey A. Sotnikov. "Chita female Bogoroditsky (Pokrovsky) monastery in the urban architectural landscape of the late XIX – early XX century". Samara Journal of Science 12, n. 3 (1 dicembre 2023): 175–80. http://dx.doi.org/10.55355/snv2023123206.

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The article, based on archival sources, characterizes the architectural ensemble of the Orthodox Chita female Bogoroditsky (since 1915 – Pokrovsky) provincial monastery that existed in the late XIX – early XX centuries in the administrative center of the Transbaikal Region, Chita. It is noted that the history of the monastery has not yet become the subject of a serious, diverse analysis. There are some references in the literature that do not give a general picture. At the same time, the monastery was the only city monastery in Transbaikalia, which makes its history especially interesting. The relatively short period of the monastery's existence, the fact that it was insignificant and did not receive funding from the state, did not allow it to become significant in size, capital and fame. At the same time, especially for the Eastern Transbaikalia, where he was the only female, he became a significant cult object for his time. There were no material remains of the monastery buildings, so the research was based on archival documents and photographs. The main milestones of the monastery's history are given. It is noted that, despite the certain fame of the named object of the Orthodox history of Transbaikalia, the stages of its existence have not received a full, comprehensive assessment in the scientific literature. The architectural ensemble of the monastery is recreated, the existing buildings are described. It is noted that the main feature of the monastery is that it was the only city monastery in Transbaikalia. It organically fits into the urban development. Chita at the turn of the XIX–XX centuries had mainly wooden buildings. The architectural ensemble of the Chita Monastery was no exception. The monastery was closed in the early 1920s. Its buildings, which were, in fact, a monument of urban Orthodox architecture of Transbaikalia, were destroyed later.
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3

Compagna, Anna Maria, Anna Mazza e Núria Puigdevall Bafaluy. "Napoli, 1602: suore per sbaglio? Magia e scrittura come mezzi per uscire dall’emarginazione o condanna definitiva alla marginalità?" SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 22, n. 22 (3 dicembre 2023): 70. http://dx.doi.org/10.7203/scripta.22.27819.

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Riassunto: Il focus è puntato sui monasteri femminili all’inizio del secolo XVII. Una monaca del convento napoletano della Maddalena è sottoposta a un processo per magia varia nel Tribunale del Santo Ufficio di Napoli, in seguito alla denuncia della badessa e delle monache del monastero. Una suora benedettina veneziana, chiusa nel monastero di Sant’Anna, trova nella scrittura la sua forma di rivalsa. La suora napoletana che aveva acquisito un suo spazio nella storia minuta, attraverso la pratica della magia, una sorta di potere, di rivalsa sulla sua emarginazione, finisce nuovamente ai margini della società per la condanna della pratica di cui è accusata. Diversamente la monaca veneziana, attraverso le sue opere, acquista una notorietà tale da avere un suo spazio nella storia del pensiero monacale femminile. Entrambe le vicende, comunque, si inquadrano nei giochi di potere contemporanei: potere sulle due protagoniste, potere politico, potere religioso, scontri interni alla chiesa, agli ordini di chierici, ai singoli monasteri; scontri che coinvolgono le alte sfere e non solo loro. Parole chiave: emarginazione, donne, suore, magia, scritturaAbstract: The focus is on women’s monasteries at the beginning of the 17th century. A nun of the Neapolitan monastery of La Maddalena is subjected to a trial by various magic in the Tribunal of the Holy Office of Naples, following the denunciation of the abbess and the nuns of the monastery. A Venetian Benedictine nun, closed in the monastery of Sant’Anna, finds her form of revenge in writing. The Neapolitan nun who had acquired her own space in minute history, through the practice of magic, a sort of power, of revenge on her marginalization, ends up once again on the margins of society due to the condemnation of the practice she is accused of. On the other hand, the Venetian nun, through her works, acquires a notoriety such as to have her own space in the history of female monastic thought. Both events, however, are part of contemporary power games: power over the two protagonists, political power, religious power, clashes within the church, the orders of clerics, individual monasteries; clashes involving the upper echelons and not only them.Keywords: marginalization, women, nuns, magic, writing
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4

Krasnoperov, Denis V. "ON THE FOUNDATION OF NIZHNY NOVGOROD ASCENSION MONASTERY". Historical Search 3, n. 3 (29 settembre 2022): 38–43. http://dx.doi.org/10.47026/2712-9454-2022-3-3-38-43.

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The article deals with the formation of the Pechersky Ascension Monastery in the city of Nizhny Novgorod in the first half of the XIII century. The role of Saint Dionysius of Suzdal in the creation of the monastery is traced. The time interval during which the monastery could be formed is determined. The hypotheses of researchers regarding the date of the Ascension Monastery’s foundation are analyzed. The issue concerning the personality of the founder – Saint Dionysius, the place where the monastery was originally founded, is investigated. It is concluded that the foundation of the Ascension Monastery is not only an important milestone in the history of Nizhny Novgorod, but also an important stage in the spread of monastic “cenobia” throughout the Northeastern Russia.
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5

ZABIYAKO, ANDREY P., e VLADIMIR I. TRUKHIN. "ALBAZIN SPASSKY MONASTERY: MAJOR MILESTONES IN HISTORY AND RESEARCH RESULTS". Study of Religion, n. 1 (2021): 34–50. http://dx.doi.org/10.22250/2072-8662.2021.1.34-50.

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2021 marks 350 years since the founding of the Albazin Spassky Monastery, the first Orthodox monastery in the Far East. The emergence of the monastery was the result of the movement of Russians to the Amur River, as well as acute social and moral conflicts among the Russian population of Eastern Siberia. The activity of this monastery was an important stage in the spread of Orthodoxy on the eastern borders of Russia. Many aspects of the history of the monastery remain a subject of discussion. The purpose of the article is to systematize the most reliable information about the circumstances of the emergence and activities of the Albazin Spassky Monastery, as well as its use. Documents of the 17th century include a few information about the monastery. The most fully reflected activity in the documents is the economic one. The monastery conducted a successful economic activity, actively carried out the construction of religious and other structures (mills, smithy, etc.). Other aspects of the monastery's activities are hardly reflected in the documents. The location of the Spassky Monastery remains controversial. According to the written and cartographic sources, the most probable location of the monastery is 2 km from the fortress up the Amur River in the area of the ravine - the former stream course - and the adjoining upland.
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6

Liu, Xun. "In Defense of the City and the Polity: The Xuanmiao Monastery and the Qing Anti-Taiping Campaigns in Mid-Nineteenth Century Nanyang". T'oung Pao 95, n. 4 (2009): 287–333. http://dx.doi.org/10.1163/008254309x507061.

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AbstractThis paper examines the role played by the Quanzhen Daoist Xuanmiao monastery in the defense of Nanyang (Henan) during the Taiping rebellion. It shows that Daoist loyalty to the Qing state and to the local community did not just stem from the abbot's personal hatred of the Taiping; it also mirrored the monastery's established pattern of collaboration with the imperial state since the early Qing and its long history of ritual service to and economic involvement in the local community. Because of its wealth and cultural and political influence the Xuanmiao monastery functioned as a vital and dynamic actor in shaping the history and society of late nineteenth-century Nanyang. Cet article est consacré au rôle joué par un monastère taoïste Quanzhen, le Xuanmiao guan, dans la défense de Nanyang (Henan) pendant la rébellion des Taiping. Il montre que la loyauté des taoïstes envers l'État Qing et la communauté locale n'était pas simplement l'effet de la détestation qu'inspiraient les Taiping au supérieur du monastère; elle reflétait aussi un modèle bien établi de collaboration avec l'État impérial depuis le début des Qing, ainsi qu'une longue histoire de service rituel et d'intervention économique au bénéfice de la communauté. Grâce à sa richesse et à son influence politique et culturelle, le monastère Xuanmiao a été un acteur important et dynamique dans l'histoire et l'évolution sociale de Nanyang à la fin du xixe siècle.
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Olcoz Yanguas, Serafín. "El inexistente monasterio de Yerga y el origen del monasterio de Fitero." Príncipe de Viana LXXX, n. 274 (30 gennaio 2020): 753–78. http://dx.doi.org/10.35462/pv.274.5.

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The origins of the first cistercian monastery in the Iberian Peninsula have been obscured by the manipulation of its archives, due to the difficulties that this monastery has gone through, from its first settlement in Niencebas, its transfer to Castellón-Fitero, to its definitive settlement in the second monastery of Fitero. These difficulties includ the adventure of the foundation of the Military Order of Calatrava, the territorial wars between the kingdoms of Castile, Pamplona and Aragon, and between the bishoprics of Calahorra and Tarazona, in their common border, that is, their Fitero. This led to the creation of mythical origins, linked to a monastery located on Mount Yerga, which never existed. Keywords: Yerga; Niencebas; Fitero; Cister; Calatrava. RESUMEN Los orígenes del primer monasterio cisterciense de la península ibérica se han visto enturbiados por la manipulación de sus archivos, debido a las dificultades por las que pasó este monasterio, desde su primer asentamiento en Niencebas, su traslado a Castellón-Fitero y su definitiva instalación en el segundo monasterio de Fitero. Estas dificultades incluyen la aventura de la fundación de la Orden Militar de Calatrava, las guerras territoriales entre los reinos de Castilla, Pamplona y Aragón, entre los obispados de Calahorra y Tarazona, en su frontera común, o sea, su Fitero. Esto condujo a la creación de unos orígenes míticos, vinculados con un monasterio ubicado en el monte Yerga, que nunca existió. Palabras clave: Yerga; Niencebas; Fitero; Cister; Calatrava.
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Salsabila, Farah. "RELIEF PADA INTERIOR VIHARA AVALOKITESVARA". Jurnal Patra 3, n. 2 (28 ottobre 2021): 112–20. http://dx.doi.org/10.35886/patra.v3i2.240.

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Relief is an expression of feelings and thoughts poured on a flat plane whose flat surface becomes arising and its position is higher than its background. Reliefs have been known since the days of Hindu Buddha with the discovery oftangibleand culturalartifacts. In its development relief is also found in the building of Avalokitesvara Monastery, Serang Banten. This research method uses qualitative methods, where the analysis is more descriptive. Avalokitasvara Monastery building is located in Pamarican Village, Dermayon Village of Serang City, Banten Province. The Avalokitesvara monastery was built as a proof of Sheikh Sheikh Syarif Hidayatullah's love for Princess Ong Tien. The placement of reliefs in the Avalokitesvara Monastery is located on the wall of the main tunnel. Where there are 10 panels placed facing the right and left side walls, each has a different story. The relief also uses visualization of perspective techniques. Visualization on relief describes the situation of the community at the beginning of the initial construction of the monastery until today. The existence of reliefs in the monastery in addition to being an aesthetic element in the interior, but also acts as a medium to ensede the history of the monastery's journey.
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Chen, Lesia. "PROBLEM OF PRESERVATION THE HISTORIC MONASTERY IN NOVY ZAGORIV". Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, n. 13 (2020): 46–53. http://dx.doi.org/10.23939/fortifications2020.13.046.

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The architectural and spatial arrangement of the monastery in Novyi Zagoriv is considered. The evolution of its development has been defined and the stages of the monastery's development have been determined. Observation of monastic structures were conducted. Based on the analysis of the technical condition of the monastery buildings that have survived until today, the restoration approaches for preservation the monument have been developed.
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Bitterli, Daniel. "Das Kloster Einsiedeln als Waldbesitzer im 16. und 17. Jahrhundert | The forest ownership of the monastery of Einsiedeln in the 16th and 17th centuries". Schweizerische Zeitschrift fur Forstwesen 155, n. 8 (1 agosto 2004): 311–16. http://dx.doi.org/10.3188/szf.2004.0311.

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The monastery of Einsiedeln is not only the biggest private forest owner in the region but in the whole of Switzerland. Many of the forests it holds today already belonged to the monastery in the Middle Ages. In keeping with the notion of property rights at the time the monastery did not, however, hold all rights of usufruct. The monastery's forests were exploited by the «Waldleute» (the inhabitants of Einsiedeln), sometimes as common pasture, but sometimes individually. In the 16th and 17th centuries and against the will of Canton Schwyz (under whose protectorate it lay) the monastery redeemed the rights of usufruct to ensure its own supply of wood and in order to participate in wood trading with the town of Zurich. Various examples show that the monastery often only redeemed the rights of wood yield while the grazing rights stayed with the seller – clearly an arrangement that was in the economic interests of both parties. With the advent of the modern property rights and the introduction of a «regulated forest management» such an arrangement came to be seen as a big problem. This is why, in the 19th century, the monastery redeemed all rights of usufruct of its forests.
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Tesi sul tema "Monastery"

1

Singh, Shruti. "[Urban] Monastery". Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99079.

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Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.
Master of Architecture
Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.
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2

Neeld, Daniel Ellsworth. "An urban monastery". Thesis, Virginia Polytechnic Institute and State University, 1994. http://hdl.handle.net/10919/52139.

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It was my objective to develop a design-method with which I could define and capture the spirit of an urban monastery. The spirit of this monastery was to dictate the form, structure, volume, materials and details. Each part of the project, inside and outside, were to have the spirit of an urban monastery. lt was my hypothesis that the best way to capture the spirit of a project was to begin with conceptual models. These models were based on abstractions of how I felt about the monastery and its parts. Words such as hard, soft, dark, light, loud, quiet, open, closed, inviting and defensive were used to define the models. These models would grow and change, adapting to new situations, always gaining in detail until I would finally end up with a final design.
Master of Architecture
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3

Witte, Craig Eric. "Ritual space : an urban monastery". Thesis, Massachusetts Institute of Technology, 1990. http://hdl.handle.net/1721.1/70629.

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Kennedy, Kevin. "A monastery on a hill". Thesis, Virginia Polytechnic Institute and State University, 1990. http://hdl.handle.net/10919/53261.

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This project consisted of the design and presentation of a monastery in Rock Creek Park, Washington, D.C. The scheme developed consisted of a church, library, refectory(kitchen and dining space), campanile(bell tower), four chapels, individual cells and gardens, and exterior connecting spaces including a central and sub-plaza. The monastery design was developed in terms of the circulation of the monks from their individual cells to the various communal centers at the top of the hill. Both visual and topographical means were examined in this development. This volume includes the completed monastery as well as some of the stages reached in the development of the finished design.
Master of Architecture
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5

Lau, Hoo-cheong, e 劉浩昌. "Redevelopment of Miu Fat Buddhist Monastery". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31982050.

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Lau, Hoo-cheong. "Redevelopment of Miu Fat Buddhist Monastery". Hong Kong : University of Hong Kong, 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947114.

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Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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Flach, Thomas David. "Pathways: a monastery in the Allegheny River". Thesis, Virginia Polytechnic Institute and State University, 1998. http://hdl.handle.net/10919/53444.

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Architecture must go beyond merely sustaining and supporting our needs. It has the ability to enlighten and to enrich our lives. However, it cannot succeed when the origin lies in merely satisfying programmatic needs. The pathway to a rich and meaningful architecture begins by examining the symbols and rituals that are a part of our history as well as our everyday lives. These rituals and symbols can begin to form the framework or to generate the form and order of our architecture. Whether or not the inhabitants of our buildings are able to interpret our intentions is irrelevant. Individuals will find meaning as they live and experience life in our work. For an individual to find meaning in the built world, our architecture must communicate to them. They must be able to understand the role or significance that a building plays in a larger built environment. There must be a language of material, form, and order that gives some buildings more significance than other others, and define that buildings role within a larger community. Architecture that has been generated from an understanding of the rituals and symbols of the institution it houses shall be able to communicate its meaning without the reliance on traditional icons. The monastery is an institution with a history rich with symbolism that supports a way of life guided by ritual. The monastery is composed of individual structures vastly different in their role and significance that are brought together as a unified entity.
Master of Architecture
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Whang, Jamie Jung-A. "An Urban Monastery and Its Genius Loci". Thesis, Virginia Tech, 2002. http://hdl.handle.net/10919/43410.

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Genius loci has been described as "the spirit of place". The main interest in considering an urban monastery program is to create a place that embodies the spirit and culture of Tibetan Buddhism in the context of urban Washington, D.C. Given Tibet's unique culture that has developed over centuries without much Western influence, and it recent history of Chinese rule, religious persecution and infiltration of its language, culture and environment, the challenge of this program is to represent the traditions of Tibetan Buddhism in a modern language of architecture.
Master of Architecture
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Andalis, James R. "A calculated monastery, a theoretical physics research facility". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ42343.pdf.

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Libri sul tema "Monastery"

1

I, Glyzina L., e Nersesi︠a︡n L. V, a cura di. Kirillo-Belozerskiĭ monastyrʹ =: Kirillo-Belozerski monastery. Moskva: Severnyĭ palomnik, 2005.

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2

Andrade, Sérgio Guimarães de. Batalha Monastery. Lisboa: Elo Publicidade Artes Graficas, 1999.

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3

Kandić, Olivera M. Sopoćani monastery. Belgrade: Institute for the protection of cultural monuments of the Socialist Republic of Serbia, 1986.

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4

Mauropoulou-Tsioume, Chrysanthe. Vlatadon Monastery. Thessaloniki: Institute for Balkan Studies, 1987.

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translator, Weber Oliver, Todorović Dragoljub author, Brmbolić Marin author, Zarić Radojka author e Republički zavod za zaštitu spomenika kulture, a cura di. Monastery Resava. Belgrad: Institute for the Protection of Cultural Monuments of the Republic of Serbia, 2007.

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1965-, Stevović Ivan, Erdeljan Jelena e Republički zavod za zaštitu spomenika kulture, a cura di. Monastery Jošanica. Belgrade: Institute for the Protection of Cultural Monuments of the Republic of Serbia, 2009.

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7

Karin, Stober, e Staatliche Schlösser und Gärten Baden-Württemberg, a cura di. Maulbronn Monastery. Petersberg: Michael Imhof Verlag, 2018.

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8

Šuput, Marica. Banjska monastery. Belgrade: [Institute for the Protection of Cultural Monuments in the Republic of Serbia], 2003.

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Williamson, J. N. The monastery. New York: Zebra Books, 1992.

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10

Ćirković, Sima M. Studenica Monastery. Belgrade: Jugoslovenska revija, 1986.

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Capitoli di libri sul tema "Monastery"

1

Xian, Ya. "The Monastery*". In The Chinese Face of Jesus Christ: Volume 3b, 1599. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315086934-20.

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Panova, Elena, e Vladimir Gavrilenko. "Valaam Monastery Granite". In Geoheritage, Geoparks and Geotourism, 137–40. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-18861-9_7.

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"Monastery". In Encyclopedia of Scientific Dating Methods, 784. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100557.

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"Monastery". In Encyclopedic Dictionary of Archaeology, 883. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_130681.

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"Alchi Monastery". In Encyclopedia of Scientific Dating Methods, 69. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100029.

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Sologub, Vladimir. "Pechersky Monastery". In Tarantas, 77–83. University of Pittsburgh Press, 2020. http://dx.doi.org/10.2307/j.ctv17nn014.15.

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Scott, Sir Walter. "The Monastery". In The Edinburgh Edition of the Waverley Novels, Vol. 25 [B]: Walter Scott: Introductions and Notes from the Magnum Opus: Ivanhoe to Castle DangerousIvanhoe to Castle Dangerous, 35–37. Edinburgh University Press, 2012. http://dx.doi.org/10.1093/oseo/instance.00220939.

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Shahar, Meir. "The Monastery". In The Shaolin Monastery, 9–19. University of Hawai'i Press, 2008. http://dx.doi.org/10.21313/hawaii/9780824831103.003.0001.

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"Ganden Monastery". In A Buddhist Pilgrim at the Shrines of Tibet, 175–83. BRILL, 2017. http://dx.doi.org/10.1163/9789004336353_012.

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"Drepun Monastery". In A Buddhist Pilgrim at the Shrines of Tibet, 184–200. BRILL, 2017. http://dx.doi.org/10.1163/9789004336353_013.

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Atti di convegni sul tema "Monastery"

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BODAREU, Galina. "Library of Harbovăţ Monastery in the bibliophy values system". In Probleme ale ştiinţelor socioumanistice şi ale modernizării învăţământului. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.46728/c.v3.25-03-2022.p139-144.

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Abstract (sommario):
Hârbovăț Monastery is a spiritual center of Christianity in the Republic of Moldova. A beautiful collection of books has been preserved here. The monastery has a special history. It was founded in 1730 by the boyar Constantin Carpuz, but according to some historians the monastery has existed since the 17th century. Knowledge of history and culture develops society and creates national consciousness. In the library of this monastery are kept printed books in several printing centers: Chisinau, Bucharest, Iasi, Ramnic, Buda, Neamt Monastery, St. Petersburg, Brasov, Sibiu, Blaj, Buzau. This fact demonstrates the spiritual value that the Hârbovăț monastery had in different historical periods. Through its bibliophile treasure, the monastery contributed to the spread of book knowledge and moral values in society.
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Crăciun (Radu), Otilia, Cristina Gabriela Vasciuc (Săndulescu) e Dumitru Săndulescu. "Ecotourism in Bucovina". In International Conference Innovative Business Management & Global Entrepreneurship. LUMEN Publishing, 2020. http://dx.doi.org/10.18662/lumproc/ibmage2020/54.

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Abstract (sommario):
Bucovina, a part of northern Romania, is the image of painted monasteries, both inside and outside, recognized worldwide: Voroneţ Monastery, Humor Monastery, Suceviţa Monastery, Moldoviţa Monastery, Arbore Monastery. These architectural wonders are surrounded by natural riches, a diverse ecosystem with lakes, mountains and valleys, and gentle and hospitable people entice you with specific foods and crafts from craftsmen (potters, egg decorators, etc.). Bucovina meets the conditions for the development of ecotourism and in this article we will demonstrate that this branch of the hospitality industry can differentiate between past and future, and ecotourism is the best method of capitalizing on nature, traditions, culture and economic growth.
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Stanca, Nicoleta, e Valentin Ciorbea. "Dintr-un Lemn Monastery (Romania)". In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.21.

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Komatina, S., e Z. Timotijevic. "Geophysical exploration at Mileseva monastery". In 64th EAGE Conference & Exhibition. European Association of Geoscientists & Engineers, 2002. http://dx.doi.org/10.3997/2214-4609.201405804.

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Enache, Ionut. "Căluiu monastery – overview and its life during the communist regime". In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.32.

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This Monastery is located in Olt County, founded by the Buzești Brothers during the reign of Neagoe Basarab. From the very beginning, this Monastery was confronted with the politics of the time, the works being abandoned for several decades, these being resumed and completed on June 8, 1588. The painting works were executed by Mina the painter, information contained in the inscription. Preda Buzescu and his brother, Radu Buzescu, are buried in the Holy Monastery of Căluiu. During the Communist Regime, the church life in general suffered. Among the Monasteries that suffered was the Căluiu Monastery, a monastery in which the living had to migrate due to political unsustainability and also the restrictions imposed at that time, in terms of public life.
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Carpiceci, Marco, Fabio Colonnese, Antonio Schiavo e Rachele Zanone. "Noravank Monastery in Armenia. Multidisciplinary surveying". In 2023 IMEKO TC4 International Conference on Metrology for Archaeology and Cultural Heritage. Budapest: IMEKO, 2023. http://dx.doi.org/10.21014/10.21014/tc4-arc-2023.047.

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Carpiceci, Marco, Fabio Colonnese, Antonio Schiavo e Rachele Zanone. "Noravank Monastery in Armenia. Multidisciplinary surveying". In 2023 IMEKO TC4 International Conference on Metrology for Archaeology and Cultural Heritage. Budapest: IMEKO, 2023. http://dx.doi.org/10.21014/tc4-arc-2023.047.

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Orlović, Snježana. "MANASTIR KRUPA: ZADUŽBINA IZ VREMENA KRALjA MILUTINA". In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.539o.

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The Krupa Monastery belongs to the Eparchy of Dalmatia. According to the records made in the past few centuries, this monastery was founded in 1317, with the help of King Milutin, by monks from Bosanska Krupa. The fact that this is not just a legend is confirmed by the historical and political circumstances in this area. In the hitherto uninhabited areas, during the reign of Ban Mladen Šubić, at the end of the 13th century, Serbs began to settle. This area was of great importance for Nemanjić and the area over which the Serbian state exerted influence. Serbian rulers king Stefan Dečanski and Tsar Dušan also paid attention and material assistance to the Krupa Monastery. When the Turks ruled Dalmatia, they confirmed to the Krupa monks the right to enjoy the mentioned lands. The Serbian despots of Branković family from Srem, who gave the monastery a "charter" in 1494, also contributed to its renewal. The year 1502 will be the beginning of the centuries of suffering, but also a series of renewals. Today, the church has the basis of a developed inscribed cross with a dome on pendants, which are supported by semicircular vaults. In the 19th centurie, several important construction projects took place, and then the entire monastery complex was formed.
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Krylov, Yuriy, e Andrey Bazarov. "FORMATION AND DEVELOPMENT HISTORY OF SPASO-PREOBRAZHENSKY MONASTERY". In ORTHODOXY AND DIPLOMACY IN THE ASIA-PACIFIC REGION. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0756-5-179-185.

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Dadashzadeh, N., N. Yesiloglu-Gultekin e H. Duzgun. "Analysis of potential rockfalls for Sumela Monastery, Turkey". In The 2016 Isrm International Symposium, Eurock 2016. Taylor & Francis Group, 6000 Broken Sound Parkway NW, Suite 300, Boca Raton, FL 33487-2742: CRC Press, 2016. http://dx.doi.org/10.1201/9781315388502-149.

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Rapporti di organizzazioni sul tema "Monastery"

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Kempgen, Sebastian. The Inscription in the Monastery Arxangel Mixail in Varoš (Prilep) and its Reading. Otto-Friedrich-Universität, 2021. http://dx.doi.org/10.20378/irb-50414.

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The presentation is dedicated to the Old Church Slavonic "Varoški nadpis" in today's Northern Macedonia. The author proposes a new reading of the year and gives a richly illustrated account of the history of the discovery of this inscription.
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Schuler, Mark. Northeast Insulae Project: Context and Analysis. Concordia University, St. Paul, ottobre 2021. http://dx.doi.org/10.54416/gqsx9775.

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This book places the excavation of the northeast insulae at Hippos of the Decapolis, into its historical context, summarizes the archaeological findings, and posits that the site was an urban monastery centered around a healing cult that grew from the veneration of a revered woman and became a monastic infirmary also employing herbals to relieve the suffering in the larger community
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Yancheva, Denitsa, Stefan Tapanov, Neda Anastasova, Evelina Velcheva, Simeon Stoyanov e Bistra Stamboliyska. Pigments and Organic Binders in the Wall Paintings of Chapel “St. Nikolay” in Rila Monastery Catholicon, Bulgaria. "Prof. Marin Drinov" Publishing House of Bulgarian Academy of Sciences, dicembre 2019. http://dx.doi.org/10.7546/crabs.2019.11.03.

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