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Artigos de revistas sobre o assunto "Sacred space – comparative studies"
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Silva Leite, João, Sérgio Fernandes e Carlos Dias Coelho. "The Sacred Building and the City: Decoding the Formal Interface between Public Space and Community". Religions 15, n.º 2 (18 de fevereiro de 2024): 246. http://dx.doi.org/10.3390/rel15020246.
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The reflection on sacred places continues to assume significant relevance today in urban space production. The public value of sacred buildings has consolidated over time an aggregating sense of community, representing spaces for meeting and sharing. Their historical relevance as spaces for meditation represents for mankind places of personal reflection, while they have always played an important role in the city and in its symbolic and spatial structure. Thus, starting from the hypothesis that the sacred space is affirmed as an interface, because it welcomes the individual and serves the community, we examine the architectural features that enhance this ambivalence, exposing transition systems between private and collective spaces, seeking to systematize essential composition matrices for new urban spaces for public use. Assuming Lisbon as a framework, this article proposes a comparative reading between two paradigmatic buildings—Sagrado Coração de Jesus Church and the New Mosque of Lisbon—with similar goals according to the relationship between architecture, place sacrality, and the urban public space. Methodologically, drawing is used as an interpretative tool and, through formal decomposition, this article tries to demonstrate that these buildings are the result of a reflection deeply determined by the value of the place’s identity in the city’s public space system. According to these case studies, sacred buildings are conceived based on formal and spatial links that are rooted in Lisbon’s urban layout. It is sacred buildings that are at the origin of urban places for public use. Each one of these buildings share an idea of architecture with an urban and public role which integrates the objects with the shape of the city and contradicts the tendency for the dissociation between urban elements. In a way, they can be considered paradigmatic examples of architecture with an urban vocation.
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Wang, Weiqiao. "Food and Monastic Space: From Routine Dining to Sacred Worship—Comparative Review of Han Buddhist and Cistercian Monasteries Using Guoqing Si and Poblet Monastery as Detailed Case Studies". Religions 15, n.º 2 (14 de fevereiro de 2024): 217. http://dx.doi.org/10.3390/rel15020217.
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Through an exploration of meal regulations, dining rituals, and monastic rules of Han Buddhist and Cistercian monks, this article discusses how food affects space formation, layout organization, and site selection in monastic venues. The dining rituals, such as guotang and the Refectory, transform daily routines into acts of worship and practice, particularly within the palace-like dining spaces. Monastic rules and the concept of cleanliness influence the layout of monastic spaces, effectively distinguishing between sacred and secular areas. The types of food, influenced by self-sufficiency and food taboos, impact the formation of monasteries in the surrounding landscape, while the diligent labor of monks in cultivating the wilderness contributes to the sanctity of the venues. By employing anthropology as a tool for field observation and considering architectural design as a holistic mindset, this article concludes that due to the self-sufficiency of monastic lives, monks establish a sustainable agri-food space system. This ensures that food production, waste management, water utilization, food processing, and meal consumption can be sustainable practices. Food taboos are determined by the understanding of purity in both religions, leading to the establishment of a distinct spatial order for food between the sacred and secular realms. Ultimately, ordinary meals are consumed within extraordinary dining spaces, providing monks with a silent and sacred eating atmosphere. Under the overall influence of food, both monasteries have developed their own food spatial systems, and the act of dining has transformed from a daily routine to a sacred worship.
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Nuraini, Cut, Bhakti Alamsyah, Novalinda Novalinda, Peranita Sagala e Abdi Sugiarto. "Planning With ‘Three-World Structures’: A Comparative Study of Settlements in Mountain Villages". Journal of Regional and City Planning 34, n.º 1 (30 de abril de 2023): 55–82. http://dx.doi.org/10.5614/jpwk.2023.34.1.4.
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Mountain peoples’ basic understanding of the world is based on binary space concepts such as top-down, left-right, east-west, sacred-profane, and others, which form a threefold division structure that places people in the middle of their environment. Mountain settlements in several places in Indonesia that still emphasize this primitive understanding or classification are interesting to study in terms of their similarities and differences. This study aimed to compare three cases of settlements, namely Singengu Mandailing village in North Sumatra, Tenganan village in Bali, and Kampung Naga in West Java in terms of their understanding of binary space concepts that constitute this threefold division structure and their application in the planning of the community’s living environment. This study is a theoretical dialogue between the concept of binary space (bincar-bonom) in Singengu Mandailing village and two other local concepts that are similar, namely kangin-kauh (sunrise-sunset) in Tenganan village and timur-barat (east-west) in Kampung Naga. This qualitative study used data from the literature and the analysis was carried out following a qualitative descriptive research procedure. Based on previous research, each case has its own data, which the authors used to uncover differences and similarities in the binary space concepts from the three study cases. The authors employed a spatial matrix image to depict the position of each settlement element in the three cases, allowing the similarities and differences to be seen. The findings of the study show that Tenganan, Kampung Naga, and Singengu Mandailing have striking similarities in terms of addressing the middle point, namely as an axis or axis point. The difference lies in the filler elements and their value. The mountain village of Bali interprets the sacred-profane binary concept similarly to the mountain village of Mandailing, except in terms of the direction of sunrise-sunset. The settlement arrangement of Tenganan Pageringsingan village at the macro, meso, and micro scales defines the direction of the sunrise and sunset as a profane direction, whereas in Singengu village, the direction of the sunrise is a sacred direction and the direction of the sunset is a profane direction. As for the Singengu and the Naga communities, they understand the middle point to be related to the direction of the sunrise and sunset in opposite directions, so there are differences in treating certain artifacts, especially cemeteries. The binary space that influences the process of forming rural settlements in the mountains can be: (1) the physical setting due to natural/geographical conditions, (2) the cosmology and belief systems adhered to, and (3) the people’s socio-cultural life. Rural settlements in the mountains can also be said to emphasize the natural aspect of the mountains with all of their spatial shaping potential. The study’s findings further show that the local people’s understanding of their living space patterns has been carried over from previous generations to the present day. This suggests that settlement planning for local communities, particularly in mountainous areas where hereditary beliefs still exist, must be approached in a specific way. In future planning projects, different locations require different planning approaches.
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Wang, Weiqiao. "Comparative Review of Worship Spaces in Buddhist and Cistercian Monasteries: The Three Temples of Guoqing Si (China) and the Church of the Royal Abbey of Santa Maria de Poblet (Spain)". Religions 12, n.º 11 (8 de novembro de 2021): 972. http://dx.doi.org/10.3390/rel12110972.
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Although the two parallel architectural forms, Han Buddhists and the Cistercian monasteries, seem, on the surface, to be very different—belonging to different religions, different cultural backgrounds, and different ways of construction—they share many similarities in the internal institutional model of monks’ lives and the corresponding architectural core values. The worship space plays the most significant role in both monastic life and layout. In this study, the Three Temples of Guoqing Si and the Church of the Royal Abbey of Santa Maria de Poblet are used as examples to elucidate the connotations behind the architectural forms, in order to further explore how worship spaces serve as an intermediary between deities, monks, and pilgrims. Based on field research and experience of monastic life, this comparative study highlights two fundamental similarities between the Three Temples and the Church: First, both worship spaces are derived from imperial prototypes, have a similar priority of construction, occupy the most important place in both sacred venues, and both serve as a reference for the development of monastic layout. Second, both worship spaces are composed of a similar programmed functional layout, including similar space dominators as well as itineraries. Beyond the surface similarities, this article further analyzes the reasons behind the three differences found. Due to their different understanding of deities, both worship spaces show different ways of worship, images of deities, and distances towards them.
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Geraerts, Jaap. "Competing Sacred Spaces in the Dutch Republic: Confessional Integration and Segregation". European History Quarterly 51, n.º 1 (janeiro de 2021): 7–44. http://dx.doi.org/10.1177/0265691420981844.
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In the Dutch Republic, the Reformed Church enjoyed the exclusive religious use of church buildings. Formerly, these churches had belonged to Catholics, who were forced to establish their own (semi-clandestine) places of worship known as schuilkerken or huiskerken. As such, Reformed Protestant and Catholics each had their own religious infrastructure and competing sacred spaces. Employing a comparative perspective and a conceptual distinction between churches as legal, sacred and social spaces, this article studies the myriad of relationships between Catholics, their former (parish) churches, and their schuilkerken. It argues that clandestine Catholic churches were never able to replace parish churches completely since the latter continued to be used by Dutch Catholics to exercise legal rights, express and forge social hierarchies, and at times even to practise their faith. While the existence of competing sacred spaces could cause confessional strife and signifies a degree of segregation, at the same time the enduring ties between Catholics and their former churches indicate a level of confessional integration in seventeenth-century Dutch society.
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Talmon-Heller, Daniella, e Miriam Frenkel. "Religious Innovation under Fatimid Rule: Jewish and Muslim Rites in Eleventh-Century Jerusalem". Medieval Encounters 25, n.º 3 (3 de julho de 2019): 203–26. http://dx.doi.org/10.1163/15700674-12340044.
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Abstract This paper describes religious innovations introduced by Muslims in the (arguably) holy month of Rajab, and by Jews on the High Holidays of the month of Tishrei, in eleventh-century Jerusalem. Using a comparative perspective, and grounding analysis in the particular historical context of Fatimid rule, it demonstrates how the convergence of sacred space and sacred time was conducive to “religious creativity.” The Muslim rites (conducted on al-Ḥaram al-Sharīf / the Temple Mount) and the Jewish rites (on the Mount of Olives) shared a particular concern with the remission of sins and supplication on behalf of others, and a cosmological world view that envisioned Jerusalem as axis mundi. The Jewish rite was initiated “from above” by the political-spiritual leadership of the community, was dependent on Fatimid backing, and was inextricably tied to specific sites. The Muslim rite sprang “from below” and spread far, to be practiced in later periods all over the Middle East.
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Karahan, Anne. "Byzantine Visual Culture: Conditions of “Right” Belief and Some Platonic Outlooks". NUMEN 63, n.º 2-3 (9 de março de 2016): 210–44. http://dx.doi.org/10.1163/15685276-12341421.
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Monumental picture programs of Byzantine churches exist within a spatial and liturgical setting of rituals that depend on circumstances that create a distinction from profane to sacred. The core theme is the epic narrative of the holy drama of the incarnated son, i.e., the image of God (eikon tou theou), acknowledged as indivisibly as much human as divine. In a Byzantine religious sense, images of Christ prove the incarnation, yet human salvation depends on faith in the incarnation but also in the transcendent unknowable God. From the perspective of visual culture, the dilemma is that divine nature is, in a religious sense, transcendent and unknowable, beyond words and categorizations, unintelligible, as opposed to human nature, which is intelligible. This article concerns the strategy of Byzantine visual culture to weave together expressible and inexpressible in order to acknowledge “right belief,” without trespassing the theology and mode of thought of the church fathers on the triune mystery of the Christian God and the incarnation. In a Byzantine religious sense, circumscribed by time and space, the human condition is inconsistent with cognition ofwhat God is. Nonetheless, salvation depends on faith inthat God is, a “fact” acknowledged through holy images. Particular theoretical and methodological focus will be on how the three fourth-century Cappadocian fathers and Dionysius the Areopagite, but also Maximus the Confessor discuss God’s unintelligibility but also intelligibility, with some comparative Platonic outlooks.
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Krasulina, Zh M., e O. Yu Nikonova. "HOLY SOURCES AND FOLK RELIGIOSITY OF THE ORTHODOX POPULATION OF THE URALS IN 1954 – 1964". Вестник Пермского университета. История, n.º 4(55) (2021): 99–109. http://dx.doi.org/10.17072/2219-3111-2021-4-99-109.
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The tradition of attributing mythological and religious meanings to natural phenomena, the formation of a ritual culture associated with trees, stones, water sources, atmospheric phenomena, etc., refers to the most ancient sacred practices of human communities. This stimulated philosophical, cultural, and anthropological studies of this phenomenon in the context of Orthodox culture, aimed at identifying the relations between pagan and Christian symbols and rituals and analyzing the problem of dual faith among the Orthodox population of Russia. Historical studies of the manifestations of folk religiosity are still at the stage of generalizing empirical material. The subject of the article is a study of folk religious practices in the historical context of Khrushchev’s anti-religious campaign. The focus of the study is on the Orthodox traditions of venerating water sources. The specificity of the approach is the analysis of the elements of folk religiosity (using the example of the veneration of “holy sources”) as a manifestation of everyday practices of adaptation and survival of believers in the USSR. Despite the banishment of religion from public space in the era of Nikita Khrushchev, belief in miracles and miraculous healings and visits to holy places were common not only among Orthodox Soviet people, but also among those who were considered “atheists”. Regional features of folk religion in the Urals were the redefinition of holy places in the multi-ethnic space of the region and the use of water sources for folk medicine in an underdeveloped health care system. For certain categories of Soviet citizens (former priests, monks and nuns, marginalized elements, etc.), the sphere of folk religiosity was a space for the realization of subjectivity, different from the “normative” one. As a result of a comparative-historical approach, it is shown that the practices of venerating holy sources in the Urals fit into the all-union framework of the phenomenon.
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Dubakov, Leonid, e Wenjing Guo. "Modernization of the image of the Huli Jing and the transformational nature of Reality in V. O. Pelevin's novel «The Sacred Book of the Werewolf»". Филология: научные исследования, n.º 8 (agosto de 2023): 1–11. http://dx.doi.org/10.7256/2454-0749.2023.8.40661.
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The article analyzes the image of the Chinese werewolf fox, or Huli jing (Chinese: 狐狸精), in Victor Pelevin's novel «The Sacred Book of the Werewolf». The comparison of the main character of Pelevin's work with the images of Huli jing in classical Chinese texts is made. In the center of consideration is the nomination of the heroine, her appearance, habitat, the ability to turn around and impose a hassle, the nature of sexuality, lifestyle. It is established that the image of the werewolf fox in Pelevin is a synthetic image created on the basis of mainly two cultures – Chinese and Russian. At the same time, she was influenced by mystical, religious, cultural and literary Chinese traditions. The writer relies on the components of the image of the Huli jing, borrowed from Chinese books, but offers an expanded and reinterpreted version of them. Pelevin is primarily interested in the desire of the werewolf fox not for bodily, but for spiritual transformation, on the way to which his heroine, relying on eastern philosophy, studies the principles of her mind. The Huli jing of the «Sacred Book of the Werewolf» and the confusion that it induces act as a metaphor for reality as a whole (man, time, space, language, the outside world, etc.). The nature of reality, according to Pelevin's novel, is transformational at its core, and this feature of it is due to its illusory nature. The relevance of the article is determined by the high interest of domestic and foreign literary criticism in the work of Viktor Pelevin and comparative studies (in this case, affecting Russian and Chinese cultures). The novelty of the work is due to the expansion of the concept of werewolf in Pelevin's novel – from the bodily inversivity of the main character to the characteristics of various aspects of reality.
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Gladkova, D. V., e D. Yu Dorofeyev. "A visual-acoustic duet of painting and music in medieval aesthetics". E3S Web of Conferences 266 (2021): 05006. http://dx.doi.org/10.1051/e3sconf/202126605006.
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The purpose of this work is to study the visual and acoustic relationship of painting and music in the Middle Ages. When writing the article the authors focused on modern sources and used such important for the socio-humanitarian sciences methods of research as comparative, phenomenological, semiotic, art history, cultural studies and visual anthropology, which determined the interdisciplinary nature of the study, which focuses of the aesthetic specificity of the perception of the phenomenal image. The significance of the study lies in the fact that the results obtained allow to better understand the cultural foundations of the non-verbal way of perception, the peculiarities of medieval culture and aesthetics of Western Europe and its semiotic and symbolic forms, primarily in the perspective of the interaction of painting and music in the sacred and everyday spaces of the existence of medieval man.
Teses / dissertações sobre o assunto "Sacred space – comparative studies"
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Strauss, Charles Thomas. "Waging peace in sacred space : a comparative study of Catholic peacebuilding in South Africa, Zimbabwe and Mozambique, 1963-2003". Master's thesis, University of Cape Town, 2004. http://hdl.handle.net/11427/7988.
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Bibliography: leaves 69-82.Waging Peace in Sacred Space ultimately begs the question: """"What does it mean to be a Catholic militant peace?"""" The dissertation tackles this question systematically: in three carefully researched case studies, the ways in which Catholic actors have waged peace in spaces of conflict and war will be explored.
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Lista, Elizabeth. "Encountering multiculturalism in suburban Ontario: sacred Hindu space, citizenship and Canadian multiculturalism". Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106354.
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July 2007 saw the opening of Canada's largest Hindu temple. The monumental structure, located in a suburban-industrial neighbourhood of Toronto, Ontario, cost nearly forty million dollars to build, every dollar of which was raised by the temple's congregants, and was constructed largely through the efforts of volunteers. Built according to ancient architectural principles prescribed in Hinduism's oldest sacred texts, and made almost entirely of marble stones individually handcrafted in India, it is the fourth temple of its kind in North America, and the fifth in the Western World. Prime Minister Stephen Harper attended the opening, and declared Canada's new "architectural wonder" a symbol of our country's ethnic and religious pluralism. As the Canadian public celebrated the construction of the BAPS Mandir, they simultaneously chronicled the story of another Hindu community in the Greater Toronto Area in a much less reverential tone: the campaign led by the Hindu Federation to secure a waterfront site in one of GTA's parks for Hindu funeral ceremonies. The campaign was roundly criticized in the name of environmental concerns and multiculturalism's failure to promote integration. This thesis explores the complex and often contradictory ways in which Canadian multiculturalism is constructed in official and public discourse with these two sites as a focusing lens. Determining how, in one moment the Hindu community is a source of pride, and in another, a source of pollution and anxiety, I look at the role of emotions and feelings in processes of inclusion and exclusion, and I trace the emergence of a new articulation of the relationship between ethno-cultural minorities, the nation and national citizenship. Further, I explore the way in which these two sites mediate discourses and articulations of multiculturalism by addressing the suburban locales in which they are situated, and the modes of urban citizenship these sites make possible. I develop the concept of "suburban multiculturalism" to account for the new realities and challenges posed by the transformations in Canada's urban, cultural and political environment.En juillet 2007 le Canada a vu l'ouverture du plus grand temple Hindou. Cette structure monumentale qui se trouve dans un banlieu industriel de Toronto (en Ontario), a coûté presque quarante millions de dollars pour construire. Cette somme assez spectaculaire a été recueilli par les congregants du temple et le batîment a été construit en grand parti par les efforts des bénévoles. Construit suivant des principes architecurales préscrit par les anciens textes sacrées de l'Hindouisme, et bâti presque entièrement de pierres marbrés faites individuellement par la main en Inde, c'est le quatrième temple de ce type en Amérique du Nord et le cinquième dans le monde occidentale. Le Premier Ministre Stephen Harper qui était présent à son ouverture a déclaré le temple la nouvelle "merveille architecturale" du Canada, un symbole du pluralisme culturel et religieux du pays. En même temps que le public canadien célébrait la construction du BAPS Mandir comme un testament du succès du multiculturalisme au Canada, les demandes d'une autre communauté Hindou dans le Greater Toronto Area (GTA) ont reçu un traitement considérablement moins révérentiel: la Fédération Hindou de la GTA cherchait à établir un site au bord du lac dans un des parcs publics de la ville pour ses cérémonies funérailles. Cette demande a été extrêmement critiquée au nom de concernes environmentaux et a suggérée l'échec du multiculturalisme dans la promotion de l'intégration. En mobilisant ces deux examples phares dans les communautés Hindou à Toronto, cet thèse considère les façons complexes et souvent contradictoires dont le multiculturalisme est construit au Canada dans le discours public et officiel. Considérant comment, dans un instant, la communauté Hindou est une source de fièreté, et dans un autre, une source de la pollution et de l'anxiété, j'éxamine la place des émotions et des sentiments dans les processus de l'inclusion et l'exclusion et je trace l'émergence d'une nou velle articulation dans les relations qui se manifestent entre les minorités ethno-culturelles, la nation, et la citoyennété nationale. De plus, ma thèse considère les façons par lesquelles ces deux sites négocient les discours et les articulations du multiculturalisme en étudiant les quartiers des banlieues dans lesquels ces discours se situent, et les modes de la citoyennété urbaine que ces sites rendent possible. Dans cette thèse je dévéloppe le concept du "multiculturalisme des banlieues" pour répondre à des nouveaux réalités et défis posés par les transformations dans l'environnement urbain, culturel et politique au Canada.
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Badenhorst, Ursula. "The eschatological garden : sacred space, time and experience in the monastic cloister garden". Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/11905.
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Includes bibliographical references (p. 169-186).The argument of this dissertation is that the garden can be considered a proleptic eschatological landscape outside of time. To prove this argument I pull together strands of philosophical reflections on death, history of religions analysis concerning sacred space and time and monastic spirituality. I develop this argument by focusing on the enclosed garden, which has connected with it, in myth and metaphor, abundant meanings concerning life after death in a paradisiacal state of bliss. These meanings also become evident in the physical layout of the garden, which, when analyzing it in terms of substantial and situational definitions of sacred space, becomes a prime example of a sacred space, linked physically and symbolically to an eschatological space. The enclosed garden plays a very important role in monastic spirituality as it is not only associated with the cloister, but also with the Virgin Mary, which both offer the monk a gateway to eternity in Paradise. Physically the enclosed garden becomes the very center of the monastic precinct, offering through a ritual-sensory experience of its spatial qualities an experience which allows the monk a moment of spiritual transcendence. It is also, thus, in this moment, when the monk’s physical experience of the garden is woven together with ideas of paradise as an abode of eternity, that the garden becomes a sacred space which can lift him outside of time to experience paradisiacal happiness. This requires a process of hermeneutical interpretation from the monk and the theorist reflecting on this encounter. It is a dialogue between the garden and its interpreters, which leads to the conclusion that an encounter with the sacred never stands in isolation.
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Liston, Garth R. "The Geographical Analysis of Mormon Temple Sites in Utah". Diss., CLICK HERE for online access, 1992. http://contentdm.lib.byu.edu/u?/MormonThesesL,4059.
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Haase, Donald. "Self-Referential Features in Sacred Texts". FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3726.
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This thesis examines a specific type of instance that bridges the divide between seeing sacred texts as merely vehicles for content and as objects themselves: self-reference. Doing so yielded a heuristic system of categories of self-reference in sacred texts based on the way the text self-describes: Inlibration, Necessity, and Untranslatability.
I provide examples of these self-referential features as found in various sacred texts: the Vedas, Āgamas, Papyrus of Ani, Torah, Quran, Sri Guru Granth Sahib, and the Book of Mormon. I then examine how different theories of sacredness interact with them. What do Durkheim, Otto, Freud, or Levinas say about these? How are their theories changed when confronted with sacred texts as objects as well as containers for content? I conclude by asserting that these self-referential features can be seen as ‘self-sacralizing’ in that they: match understandings of sacredness, speak for themselves, and do not occur in mundane texts.
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Finkelberg, Amanda (Amanda Suzanne). "Space, place, and database : layers of digital cartography". Thesis, Massachusetts Institute of Technology, 2007. http://hdl.handle.net/1721.1/39155.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2007.Includes bibliographical references (leaves 65-68).
This paper addresses the changes in cartography since digitization and widespread popular dissemination. Cybercartography, an emergent system of maps, mapmaking tools, and mapmakers, forces a rethinking of spatial representations. The implicit distinction in digital media enables a new type of map user or neo-geographer that creates layers of expressions based on subjective experience. This paper argues that the neo-geographer signifies a new cartographic behavior that affords a complex subjectivity. This behavior is further exhibited in the practice of navigable maps and virtual globes which lead the way to a paradigmatic change in the way we represent and interact with space. It is divided into three parts: Part I addresses the role of digitization in maps and lays out framework and vocabulary. Part II examines layers of spatial representations in historical context. Part III opens room for future study in the quickly developing inhabitable cartographic spaces of virtual globes and virtual worlds.
by Amanda Finkelberg.
S.M.
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Murthy, Rekha (Rekha S. ). "Street media : ambient messages in an urban space". Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/39182.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2005.Includes bibliographical references (v. 2, leaves 126-137).
Ambient street media are the media of our everyday lives in cities. Manifested in bits and fragments on the surfaces of the streetscape, these media often escape our notice - tuned out as visual clutter or dismissed as unimportant. Yet, attentive viewing and analysis reveal much about the local culture of communication and expression. This thesis blends empirical and theoretical methodologies in a year-long photographic study that takes a fresh look at the concepts and realities of "media," "the city," and "the everyday," and sets several disciplines in interaction with one another. Ambient street media include news racks, traffic and street signs, storefronts, sandwichboards, graffiti, stickers, murals, and flyers. This is in contrast to conventional notions of "the media" as one-to-many communication modalities consumed primarily in the domestic space, particularly television, radio, major newspapers, and the Internet. Studies of media in everyday life typically address these mass media, passing over ambient street media for any detailed examination. By examining both the explicit and implicit facets of street communications, this study elevates their importance in a number of disciplines, from cultural studies to urban design and planning. For example, we find much to counter postmodern anxieties about cities.
(cont.) While evidence of globalization and the prioritization of government and corporate interests over those of local entities and autonomous individuals are easily found, the ecology of street media includes a vibrant array of individual communications. Currently, much of the media made by individuals are unauthorized to appear where they do. But in the commercial area of Central Square, in Cambridge, Massachusetts, they are accorded a high degree of tolerance by local authorities, making this a unique laboratory in which to see what happens when streetscape surfaces are accessible to many. The streetscape can be viewed as a communication medium in itself, special for its direct accessibility and affordability as well as the immediacy with which messages posted there can be received. Urban planners who seek to design spaces that give people a sense of place are encouraged to more equitably apportion space among government, commercial, and individual interests and add surfaces that are more accommodating to a wider array of inscriptions.
by Rekha Murthy.
S.M.
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Badenhorst, Ursula. "The language of gardens: Ibn al-‘Arabi’s barzakh, the courtyard gardens of the Alhambra, and the production of sacred space". Doctoral thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/13083.
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Includes bibliographical references.The aim of this thesis is to propose a multi-layered and interdisciplinary understanding of space by focussing on the courtyard gardens of the Alhambra. By presenting a theoretical conversation on the Sufi notion of the barzakh (an intermediary and relational space) between the premodern Muslim mystic Ibn al-Arabi and contemporary western theorists concerned with space, movement and aesthetics, such as Louis Marin, Henri Lefebvre, Tim Ingold and Martin Seel, this thesis offers an original contribution to the spatial analysis of religion as embodied in the architecture, gardens, and imagination of the Alhambra. Emphasising the barzakh’s role in the interplay between presence and meaning this thesis also draws attention to the dialogue between self as spectator and the garden as spectacle. Through this dialogue, Ibn al-Arabi‘s concept of the barzakh , which he developed in terms of ontology, epistemology and hermeneutics, is investigated and analysed in order to identify a theory of knowledge that relies on the synthesis between experience and imagination. The union of meaning and presence afforded by the intermediary quality of the barzakh is further demonstrated in the physical, imaginative and virtual worlds of the courtyard gardens of the Alhambra. Viewing the Alhambra palaces and gardens in terms of Ibn al-Arabi‘s barzakh, they produce their own language, a showing ‖ of their outer and inner movements, which prompts and provokes the spectator to participate in a poetical and creative encounter. Seen as a barzakh, these gardens put space into movement.
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Binkley, Roberta Ann. "A rhetoric of the sacred other from Enheduanna to the present: Composition, rhetoric, and consciousness". Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/289311.
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I examine particular characterizations of consciousness in the Western tradition of rhetoric that inform contemporary academic and professional discourse, characterizations built upon clearly gendered dichotomies. I begin by analyzing the metadiscourse of Enheduanna, (ca. 2350 B.C.E.), Marcus Tullius Cicero (d. 43 B.C.E.), and Carl Gustav Jung (d. 1961). Specifically, I examine the commentary concerning their composing processes as reflective of cultural conceptions of cognition. In all three cases they engender their creative process as sacred, other, and feminine. Focusing on Enheduanna, I analyze her works in terms of contemporary feminist theory. The contemporary rhetoric of feminist spirituality, particularly the discourse surrounding the concept of the goddess as an aspect of the feminine divine, I see as a growing phenomenon of popular culture and psychology. One way to investigate the rhetoric of this expanding popular interest is to examine it through the literary work of Enheduanna as the oldest known author. I compare her rhetoric and the modern discourse of the field of Assyriology which surrounds and interprets it. Within particular academic disciplines and their discourses, current perceptions of history effect theory and influence ideology with far reaching consequences. In rhetoric and composition, I analyze the work of three contemporary feminist rhetorical historiographers: Susan Jarratt, C. Jan Swearingen, and Kathleen Welch. I contend that their influence, as rhetorical Other, on the current perception of rhetorical historiography, influences composition theory. Their individual reinterpretations of classical rhetorical theory and history not only alter perceptions of the foundational past of rhetoric, but they exert an influence on current theories of the understanding and teaching of composition. Turning to popular culture, I then analyze how two modern psychoanalytic interpretations of the Other as feminine divine in contemporary Western society might also function to alter the teaching and understanding of rhetorical theory and composition. I look at two Jungian feminist psychoanalytic theorists (Sylvia Perera, and Marion Woodman) examining their theories in relation to the composing process. I conclude by proposing an expanded rhetoric, one that includes the Other as an aspect of the unconscious, a rhetoric also inclusive of a deepened, recursive, and reflective consciousness. This rhetoric, I postulate, might work itself out as a more comprehensive way to view composition: ethos expanded to a bicameral mind paradigm, pathos as body wisdom, and a logos of the sacred Other. I finish with a proposal titled, "Toward a Rhetoric of the Sacred Other."
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Jacobson, Brian R. "Constructions of cinematic space : spatial practice at the intersection of film and theory". Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/39189.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2005.Includes bibliographical references (p. 143-146).
This thesis is an attempt to bring fresh insights to current understandings of cinematic space and the relationship between film, architecture, and the city. That attempt is situated in relation to recent work by Michael Hardt and Antonio Negri, Saskia Sassen, and others on the importance of the city in the current global framework, along with the growing body of literature on film, architecture, and urban space. Michel De Certeau's threefold critique of the city, set forth in The practices of Everyday Life, structures a comparative analysis of six primary films, aired as follows, with one air for each of three chapters-Jacques Tati's lay Time and Edward Yang's Yi Yi, Vittorio De Sica's Bicycle Thieves and Wang Xiaoshuai's Beijing Bicycle, and Franqois Truffaut's The 400 Blows and Mira Nair's Salaam Bombay!. Along with De Certeau's notions of satial ractice, walking rhetorics, and the pedestrian speech act, the philosophy of Gilles Deleuze-including work from the Cinema texts and A Thousand plateaus-is developed in relation to existent film theory on movement, time, and space.
(cont.) The analysis operates as a kind of mediation between an active set of spatial theories-a mediation which uses traditional techniques of film analysis and critical theory to instigate a negotiation around the topic of (cinematic) space. That negotiation implies a common ground on which the film texts and theories are read against and in addition to one another, allowing each to contribute in its own right to the setting u of a series of terms-what I refer to as a "spatial grammar"-proper to both film and theory. The spatial grammar thus comprises a more abstract theoretical lane-a palimpsest on which resides a classic body of work on cinematic space (including Andre Bazin, Stephen Heath, and Kristin Thomson), and on which I layer the work of De Certeau, Deleuze, Fredric Jameson, and others.
by Brian R. Jacobson.
S.M.
Livros sobre o assunto "Sacred space – comparative studies"
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Udo, Tworuschka, ed. Heilige Stätten. Darmstadt: Wissenschaftliche Buchgesellschaft, 1994.
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David, Chidester, e Linenthal Edward Tabor 1947-, eds. American sacred space. Bloomington: Indiana University Press, 1995.
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3
Fox, James J. Poetic power of place: Comparative perspectives on Austronesian ideas of locality. Canberra: Dept. of Anthropology, Australian National University, 1997.
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H, Stoddard Robert, e Morinis E. Alan, eds. Sacred places, sacred spaces: The geography of pilgrimages. Baton Rouge, LA: Geoscience Publications, Dept. of Geography and Anthropology, Louisiana State University, 1997.
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S, Scott Jamie, e Simpson-Housley Paul, eds. Sacred places and profane spaces: Essays in the geographics of Judaism, Christianity, and Islam. New York: Greenwood Press, 1991.
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Topographien des Sakralen: Religion und Raumordnung in der Vormoderne. Hamburg: Dölling und Galitz, 2008.
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1936-2003, Das Sisir Kumar, e Jayiṃs Jānsi 1953-, eds. Studies in comparative literature: Theory, culture and space. New Delhi: Creative Books, 2007.
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Sovie, Ronald J. Comparative analysis of the space power architecture studies. [Washington, DC]: National Aeronautics and Space Administration, 1988.
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Vaitkevičius, Vykintas. Studies into the Balts' sacred places. Oxford, England: British Archaeological Reports, 2004.
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1940-, Fox James J., Australian National University. Dept. of Anthropology. e Australian National University. Comparative Austronesian Project., eds. Poetic power of place: Comparative perspectives on Austronesian ideas of locality. Canberra: Department of Anthropology, published in association with the Comparative Austronesian Project, Research School of Pacific and Asian Studies, Australian National University, 1997.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Sacred space – comparative studies"
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Averna, Marta. "A Unique Space for Different Religions?" In Advances in Utopian Studies and Sacred Architecture, 179–90. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-50765-7_15.
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Porras, Daniel A. "Entering into Force: Promoting Unidroit’s Space Protocol Among Emerging Space Actors". In Ius Comparatum - Global Studies in Comparative Law, 369–72. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-46470-1_23.
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Helmy, Mona. "Sacred Places: The Interaction Between Space, Time and Faith". In Advances in Utopian Studies and Sacred Architecture, 29–37. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-50765-7_5.
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Zeballos-Velarde, Carlos, e Gonzalo Ríos Vizcarra. "Architecture and Sacred Landscape in Pre-Hispanic Peru: A Comparative Approach from a GIS Perspective". In Advances in Utopian Studies and Sacred Architecture, 317–34. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-50765-7_25.
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do Amaral, Marcelo Parreira. "Comparative Case Studies: Methodological Discussion". In Landscapes of Lifelong Learning Policies across Europe, 41–60. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96454-2_3.
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AbstractCase Study Research has a long tradition and it has been used in different areas of social sciences to approach research questions that command context sensitiveness and attention to complexity while tapping on multiple sources. Comparative Case Studies have been suggested as providing effective tools to understanding policy and practice along three different axes of social scientific research, namely horizontal (spaces), vertical (scales), and transversal (time). The chapter, first, sketches the methodological basis of case-based research in comparative studies as a point of departure, also highlighting the requirements for comparative research. Second, the chapter focuses on presenting and discussing recent developments in scholarship to provide insights on how comparative researchers, especially those investigating educational policy and practice in the context of globalization and internationalization, have suggested some critical rethinking of case study research to account more effectively for recent conceptual shifts in the social sciences related to culture, context, space and comparison. In a third section, it presents the approach to comparative case studies adopted in the European research project YOUNG_ADULLLT that has set out to research lifelong learning policies in their embeddedness in regional economies, labour markets and individual life projects of young adults. The chapter is rounded out with some summarizing and concluding remarks.
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Stangl, Werner. "All Roads Lead to Mexico? The Postal Network of Late Colonial New Spain as an Integrated Communication Space". In Palgrave Studies in Comparative Global History, 197–223. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-8417-4_9.
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Osterholtz, Anna J. "Extreme Processing at Mancos and Sacred Ridge: The Value of Comparative Studies". In Commingled and Disarticulated Human Remains, 105–27. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-7560-6_7.
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El Merrassi, Weam, Abdelouahed Abounada e Mohamed Ramzi. "A Comparative Study of Sinusoidal PWM and Space Vector PWM of an Induction Machine". In Studies in Big Data, 307–13. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-12048-1_31.
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Joye, Dominique, Gunn Elisabeth Birkelund e Yannick Lemel. "Traveling with Albert Gifi: Nominal, Ordinal and Interval Approaches in Comparative Studies of Social and Cultural Spaces". In Empirical Investigations of Social Space, 393–410. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15387-8_23.
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Kallio, Kirsi Pauliina. "Exploring Space and Politics with Children: A Geosocial Methodological Approach to Studying Experiential Worlds". In Handbook of Comparative Studies on Community Colleges and Global Counterparts, 1–28. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-51949-4_125-1.
Texto completo da fonteTrabalhos de conferências sobre o assunto "Sacred space – comparative studies"
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Khorshidifard, Sara. "New Problematics and Prospects for Public Space: An Experiment with Cul-De-Sac". In 109th ACSA Annual Meeting Proceedings. ACSA Press, 2021. http://dx.doi.org/10.35483/acsa.am.109.88.
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Times of rapid environmental and cultural change impelled by disasters, pandemics, and socio-political unrests deem essential broadened awareness and resilient tenacities for an urbanism that is set to act in post-traumatic modes. In times of precarity, urban public realm spaces in various shades and most mundane shapes are ever more vital to help cities heal by restoring their social longevity, improving people-environment relations and setting the pace for future generations. On top of effective micro and macro projects, successful cities stand out through vigorous middle-scale spaces in their boroughs, districts, and neighborhoods. This essay resumes discussions on the role of public realm in neighborhood commonplaces through experimentations via a didactic exercise reexamining cities’ contemporary cul-de-sac forms and spaces. The prevailing and familiar spatial layout of the cul-de-sac is explored and extrapolated. It is often the most obvious of things/topics around us that are not viewed critically or at all. Cul-de-sac as the topic of investigation is considered both literally and figuratively, a space with concrete dimensionalities, a symbol of designed seclusion as modern residential ideal and a metaphor for roadblock qualities cities and neighborhoods are facing today tangled with larger inequalities, uneven developments, and lacks in connectivity, permeability, sociability, etc. These effects have become emblematic of urbanizations sacked, disengaged, and close-ended conditions resulting in fear of the other, diminished public realm and depleted social life. Starting with background studies and synoptic understandings of the genre’s past and present, the essay follows through with a comparative undergraduate design studio exercise. The introductory, warm-up practice uses particular socio-spatial analysis methods in evaluating current conditions for stretching spatial opportunities. Advancing the cause, prospects and initiatives for the future public space, this piece concludes with a review of the pedagogical process, methodological application, and thoughts on the reexaminations of cul-de-sacs for enhanced and possibly unfamiliar experiences.
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Raffiudin, Muhammad. "Exploring Sacred Texts: Leveraging Computer Science for Dataset Similarity Analysis in Religious Studies". In The 6th International Conference on Science and Engineering. Switzerland: Trans Tech Publications Ltd, 2024. http://dx.doi.org/10.4028/p-ke3xms.
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Studying the Quran and the Hadith side by side can help us understand that the two are fundamental and two main resources and essential wellspring of Islamic knowledge and law. There are many debates about similarities between those holy scriptures from many famous preachers and scholars. Technology can be used as an alternative solution to solve these problems. There are at least two overall approaches to determine text-similarity; the vector space model and semantic similarity —define the similarity or the distance. The similarity between words is often represented by a similarity between concepts associated with the words. This paper presents a method for identifying semantic sentence similarity among each sentence from each dataset using semantic relation of word senses between different synsets using WordNet path similarity and Wu-Palmer similarity. This method is also evaluated and has acceptable accuracy. Although both Path Similarity and Wu-Palmer Similarity successfully identify the similarity between two sentences; still, they have slightly different accuracy. The Wu-Palmer similarity is superior to path similarity when identifying sentences between Quran Sahih International and An-Nawawi Forty Hadith Translation. Looking ahead, we might be able to improve our results by using multipliers such as reverse document frequency (TF-IDF), combining the results of several steps in WordNet similarity, using vector space models, and optimal matching methods.
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Galaicu, Violina. "The historical trajectory of Byzantine religious music in the Romanian space: volutes and milestones". In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.04.
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The trajectory of the Romanian cult music is intertwined with the trajectory of the Byzantine cult music, the mega-phenomenon and its zonal manifestation conditioning and enhancing each other. Respectively, any attempt to stage the evolution of sacred singing in the reference area refers to the transformations supported by Byzantine music as a whole. In the historiography of the field, we found several variants of systematization of the Byzantine ecclesiastical music on the Romanian territories: according to historical epochs, according to the stages of consolidation of the national Church, according to the linguistic factor (succession of sacred languages), according to stylistic manifestations. Based on the way in which the studies are structured, it is observed that historians do not consistently follow one way or another, but opt for summing them up. Thus, a milestone with generalizing value is outlined, in which the first Christian centuries mark the penetration and spread of Proto-Byzantine and Byzantine song in the Romanian space, the IX-X centuries – the enrollment of Romanianism in the Byzantine-Slavic religious front, the XIV century – the inauguration of the period of cultural effervescence related to the constitution of the Romanian medieval states, the end of the XVI century – the XVIII century – the Romanianization of the liturgical melody, the beginning of the XIX century – the XXI century – the passage of the Byzantine chant through the avatars of modernity and contemporaneity.
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Akhmetov, Alexey O., Dmitry V. Bobrovsky, Alexander S. Tararaksin, Andrey G. Petrov, Leonid N. Kessarinskiy, Dmitry V. Boychenko, Alexander I. Chumakov, Alexandre Rousset e Christian Chatry. "IC SEE Comparative Studies at UCL and JINR Heavy Ion Accelerators". In 2016 IEEE Nuclear & Space Radiation Effects Conference (NSREC 2016). IEEE, 2016. http://dx.doi.org/10.1109/nsrec.2016.7891720.
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Kim, Tae Young, Sun Choi, Hee Kyung Kim e Oh Chae Kwon. "Comparative Studies of Combustion Characteristics of Gaseous CH4/O2and H2/O2Coaxial Jets in a Single-Element Combustor". In AIAA SPACE 2016. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2016. http://dx.doi.org/10.2514/6.2016-5282.
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Igarashi, Y., K. Nakahashi, M. Kodera, T. Mitani e T. Shimura. "Comparative studies on scramjet engine drag by experiments and numerical analysis". In 8th AIAA International Space Planes and Hypersonic Systems and Technologies Conference. Reston, Virigina: American Institute of Aeronautics and Astronautics, 1998. http://dx.doi.org/10.2514/6.1998-1512.
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Nieminen, Juha E., e Carlos O. Maidana. "Comparative Studies for the MHD Modeling of Annular Linear Induction Pumps for Space Applications". In 15th International Energy Conversion Engineering Conference. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2017. http://dx.doi.org/10.2514/6.2017-4963.
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Zaichenko, N. I. "ENGLISH-SPEAKING EDUCATIONAL SPACE IN THE LORENZO LUZURIAGA’S COMPARATIVE PEDAGOGICAL STUDIES IN THE 1910S". In PRIORITY SCIENTIFIC DEVELOPMENTS IN PEDAGOGY AND PSYCHOLOGY. Baltija Publishing, 2023. http://dx.doi.org/10.30525/978-9934-26-366-8-18.
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Lokshyna, O. "On the question of methodological transformations of pedagogical comparative studies in the conditions of globalization". In Pedagogical comparative studies and international education – 2020: a globalized space of innovation. NAES of Ukraine; Institute of Pedagogy of the NAES of Ukraine, 2020. http://dx.doi.org/10.32405/978-966-97763-9-6-2020-73-75.
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Vykhrushch, V. "Subject of historical and pedagogical research as a reflective space of problems of modern education". In Pedagogical comparative studies and international education – 2020: a globalized space of innovation. NAES of Ukraine; Institute of Pedagogy of the NAES of Ukraine, 2020. http://dx.doi.org/10.32405/978-966-97763-9-6-2020-83-85.
Texto completo da fonteRelatórios de organizações sobre o assunto "Sacred space – comparative studies"
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Olson, Stephen E. Iron Sharpens Iron: A Comparative Study of the Advanced Military Studies Program and the School of Advanced Air and Space Studies. Fort Belvoir, VA: Defense Technical Information Center, maio de 2012. http://dx.doi.org/10.21236/ada606816.
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Hicks, Jacqueline. Donor Support for ‘Informal Social Movements’. Institute of Development Studies, abril de 2022. http://dx.doi.org/10.19088/k4d.2022.085.
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“Social movements” are by definition informal or semi-formal, as opposed to the formal structure of a stable association, such as a club, a corporation, or a political party. They are relatively long lasting over a period of weeks, months, or even years rather than flaring up for a few hours or a few days and then disappearing (Smelser et al., 2020). There is a substantial and growing body of work dedicated to social movements, encompassing a wide range of views about how to define them (Smelser et al., 2020). This is complicated by the use of other terms which shade into the idea of “social movements”, such as grass-roots mobilisation/ movements, non-traditional civil society organisations, voluntary organisations, civic space, new civic activism, active citizenship, to name a few. There is also an implied informality to the term “social movements”, so that the research for this rapid review used both “social movement” and “informal social movement”. Thus this rapid review seeks to find out what approaches do donors use to support “informal social movements” in their programming, and what evidence do they base their strategies on. The evidence found during the course of this rapid review was drawn from both the academic literature, and think-tank and donor reports. The academic literature found was extremely large and predominantly drawn from single case studies around the world, with few comparative studies. The literature on donor approaches found from both donors and think tanks was not consistently referenced to research evidence but tended to be based on interviews with experienced staff and recipients.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail e Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, janeiro de 2022. http://dx.doi.org/10.55271/5jchdy.
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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail e Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), janeiro de 2022. http://dx.doi.org/10.55271/rp0001.
Texto completo da fonteResumo:
Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.
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Hunter, Fraser, e Martin Carruthers. Iron Age Scotland. Society for Antiquaries of Scotland, setembro de 2012. http://dx.doi.org/10.9750/scarf.09.2012.193.
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The main recommendations of the panel report can be summarised under five key headings: Building blocks: The ultimate aim should be to build rich, detailed and testable narratives situated within a European context, and addressing phenomena from the longue durée to the short-term over international to local scales. Chronological control is essential to this and effective dating strategies are required to enable generation-level analysis. The ‘serendipity factor’ of archaeological work must be enhanced by recognising and getting the most out of information-rich sites as they appear. o There is a pressing need to revisit the archives of excavated sites to extract more information from existing resources, notably through dating programmes targeted at regional sequences – the Western Isles Atlantic roundhouse sequence is an obvious target. o Many areas still lack anything beyond the baldest of settlement sequences, with little understanding of the relations between key site types. There is a need to get at least basic sequences from many more areas, either from sustained regional programmes or targeted sampling exercises. o Much of the methodologically innovative work and new insights have come from long-running research excavations. Such large-scale research projects are an important element in developing new approaches to the Iron Age. Daily life and practice: There remains great potential to improve the understanding of people’s lives in the Iron Age through fresh approaches to, and integration of, existing and newly-excavated data. o House use. Rigorous analysis and innovative approaches, including experimental archaeology, should be employed to get the most out of the understanding of daily life through the strengths of the Scottish record, such as deposits within buildings, organic preservation and waterlogging. o Material culture. Artefact studies have the potential to be far more integral to understandings of Iron Age societies, both from the rich assemblages of the Atlantic area and less-rich lowland finds. Key areas of concern are basic studies of material groups (including the function of everyday items such as stone and bone tools, and the nature of craft processes – iron, copper alloy, bone/antler and shale offer particularly good evidence). Other key topics are: the role of ‘art’ and other forms of decoration and comparative approaches to assemblages to obtain synthetic views of the uses of material culture. o Field to feast. Subsistence practices are a core area of research essential to understanding past society, but different strands of evidence need to be more fully integrated, with a ‘field to feast’ approach, from production to consumption. The working of agricultural systems is poorly understood, from agricultural processes to cooking practices and cuisine: integrated work between different specialisms would assist greatly. There is a need for conceptual as well as practical perspectives – e.g. how were wild resources conceived? o Ritual practice. There has been valuable work in identifying depositional practices, such as deposition of animals or querns, which are thought to relate to house-based ritual practices, but there is great potential for further pattern-spotting, synthesis and interpretation. Iron Age Scotland: ScARF Panel Report v Landscapes and regions: Concepts of ‘region’ or ‘province’, and how they changed over time, need to be critically explored, because they are contentious, poorly defined and highly variable. What did Iron Age people see as their geographical horizons, and how did this change? Attempts to understand the Iron Age landscape require improved, integrated survey methodologies, as existing approaches are inevitably partial. Aspects of the landscape’s physical form and cover should be investigated more fully, in terms of vegetation (known only in outline over most of the country) and sea level change in key areas such as the firths of Moray and Forth. Landscapes beyond settlement merit further work, e.g. the use of the landscape for deposition of objects or people, and what this tells us of contemporary perceptions and beliefs. Concepts of inherited landscapes (how Iron Age communities saw and used this longlived land) and socal resilience to issues such as climate change should be explored more fully. Reconstructing Iron Age societies. The changing structure of society over space and time in this period remains poorly understood. Researchers should interrogate the data for better and more explicitly-expressed understandings of social structures and relations between people. The wider context: Researchers need to engage with the big questions of change on a European level (and beyond). Relationships with neighbouring areas (e.g. England, Ireland) and analogies from other areas (e.g. Scandinavia and the Low Countries) can help inform Scottish studies. Key big topics are: o The nature and effect of the introduction of iron. o The social processes lying behind evidence for movement and contact. o Parallels and differences in social processes and developments. o The changing nature of houses and households over this period, including the role of ‘substantial houses’, from crannogs to brochs, the development and role of complex architecture, and the shift away from roundhouses. o The chronology, nature and meaning of hillforts and other enclosed settlements. o Relationships with the Roman world