Готові списки джерел за темами / Church Club of New York

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Автор: Grafiati
Опубліковано: 27 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Church Club of New York"

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Rider, Jacqueline H. "The Church Club of New York Library." Theological Librarianship 6, no. 2 (April 30, 2013): 29–33. http://dx.doi.org/10.31046/tl.v6i2.296.

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Organized in 1887 by religious, financial, and social leaders in Manhattan, the Church Club of New York holds a library of some 1,500 volumes. It documents the religious roots and theological framework of New York’s financial elite, the birth of the Episcopal Church, and mainline American Protestantism’s reaction to the Social Gospel movement in the early 20th century. This essay discusses how titles illustrate the challenges these gentlemen confronted to their roles and their church’s identity in a rapidly changing society. Industrialization, modernization, immigration were all affecting their personal, professional, and spiritual lives. It also reflects on how the collection as a whole mirrors the evolution of one sector of 20th century American culture.
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Flanagan, Richard M. "From Neighborhood to Nation: The Democratic Foundations of Civil Society. By Kenneth Thomson. Hanover, NH: University Press of New England, 2001. 195p. $50.00 cloth, $19.95 paper." American Political Science Review 96, no. 4 (December 2002): 835–36. http://dx.doi.org/10.1017/s0003055402600462.

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It was New York Governor Al Smith's famous dictum that the ills of democracy could be solved with more democracy. Many agree with him some 75 years later. The shelves of political science overflow with books lamenting the decline of intermediary institutions that once plugged the hearts and minds of citizens into government and civic life. Democracy scaled down to the town and neighborhood allows people to address problems that are experienced in the routine of everyday life. Stripped of abstraction, politics loses its mystery and the sense of alienation that accompanies it. But Americans no longer gather at the political club, the town meeting, the church, and the union hall. Citizens are plugged into television, the family, or perhaps the job, interested in private concerns. In response, pundits, professors, and politicians call for a revival of local political and civic life. President George W. Bush's “Faith-Based Initiative,” which would use federal funds to support church social service programs, can be viewed as a response to the national mood of a people adrift. While many have forwarded tiresome critiques of what ails us, Kenneth Thomson does the nitty-gritty empirical work that should mark social science's unique contribution to this debate.
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Kay, James F. "Bryan D. Spinks, The Worship Mall: Contemporary Responses to Contemporary Culture, Alcuin Club Collections, 85. (New York: Church Publishing, 2010), pp. xxiv + 242. $28.00 (pbk)." Scottish Journal of Theology 67, no. 1 (January 15, 2014): 123–25. http://dx.doi.org/10.1017/s0036930612000427.

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Dolan, Jay Patrick. "The Church of New York." Thought 66, no. 4 (1991): 376–86. http://dx.doi.org/10.5840/thought19916644.

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Eligator, Ronald. "Riverside Church, New York, NY." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786713.

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Speyer, Katherine E. "New York State Club Association v. City of New York: The Demise of the All-Male Club." Pace Law Review 10, no. 1 (January 1, 1990): 273. http://dx.doi.org/10.58948/2331-3528.1461.

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Barrows, Clayton, and David Bachrach. "Private club culture in London and New York during the Victorian era." Hospitality & Society 00, no. 00 (July 7, 2021): 1–21. http://dx.doi.org/10.1386/hosp_00040_1.

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The private club literature is disparate and rarely draws comparisons between or among club cultures. In this article, club culture in New York and London are compared. Specifically, the history of private clubs in London and New York is explored, focusing on the latter part of the nineteenth century. Historical documents are reviewed in an attempt to establish the club culture in the respective cities, how clubs were viewed within their communities, and similarities that existed between ‘Club Land’ in London and similar club clusters in New York. While the press coverage in the respective cities seems to have been equally admiring of clubs and ‘clubmen’, some differences are identified between the respective club cultures and club identities, particularly with respect to the inclusivity of the clubs, and the expectations for the participation of women and married men in club life.
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Garofalo, Douglas, Greg Lynn, and Michael McInturf. "Korean Presbyterian Church of New York." Assemblage, no. 38 (April 1999): 6. http://dx.doi.org/10.2307/3171243.

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Silva, Manuel. "A Brazilian Church Comes to New York." Pneuma 13, no. 1 (1991): 161–65. http://dx.doi.org/10.1163/157007491x00187.

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Shubitz, Scott M. "LIBERAL INTELLECTUAL CULTURE AND RELIGIOUS FAITH: THE LIBERALISM OF THE NEW YORK LIBERAL CLUB, 1869–1877." Journal of the Gilded Age and Progressive Era 16, no. 2 (March 29, 2017): 183–205. http://dx.doi.org/10.1017/s1537781417000056.

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This essay addresses the question of how the idea of liberalism and antireligious sentiment became associated during the Gilded Age. The subject of this essay—the New York Liberal Club, a debate and lecture group in New York City (1869–1877)—sheds light on the process in which liberalism, as an idea, outgrew its religious origins in early nineteenth-century America and more than ever became linked with antireligious sentiment. In the case of the New York Liberal Club, this development owed to the club's connection to social science and members' participation in the contentious debate over science and religion during the 1870s. In addition, it partly owed to club members' conception of liberalism as tolerance, open-mindedness, and a commitment to the free exchange of ideas. Because of this conception of liberalism, many club members saw liberalism and social science as a common cause, since both reflected a dedication to improving the world through free inquiry. Ultimately, these conceptions, as well as discourse at the club, led many observers in the public to incorrectly view all Liberal Club members (and liberalism itself) as in opposition to faith and religious belief.
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Дисертації з теми "Church Club of New York"

1

Norrix, Robert J. "A revitalization strategy for Central New York United Methodist churches." Available from ProQuest, 2007. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=1&sid=14&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626366131&scaling=FULL&ts=1263922998&vtype=PQD&rqt=309&TS=1263923009&clientId=10355.

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Seniuta, Isabella. "Histoire du Eye Club : les valeurs de la photographie : Paris-New York (1960-1989)." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H004.

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Cette thèse s’interroge sur l’invention d’une formule : The Eye Club. Inventée par l’historienne américaine Eugenia Parry, elle désigne un regroupement actif dans les années 1960-1990 composé de : Pierre Apraxine, Hugues Autexier, François Braunschweig, Françoise Heilbrun, André Jammes, Gérard Lévy, Harry Lunn, Philippe Néagu, Alain Paviot, Richard Pare, Sam Wagstaff et Robert Mapplethorpe. Ces douze figures vivent entre la France et les États-Unis et sont rattachées par plusieurs facteurs culturels et temporels. Ce «club» n’est pas à proprement parler un cercle de sociabilités, c’est une constellation, une nébuleuse faite de positionnements culturels épars et de projets artistiques divers. La question principale qui a guidé cette enquête est la suivante : en quoi ce Eye Club et ses acteurs, pris individuellement, ont-t-ils contribué à réévaluer la valeur commerciale, esthétique et institutionnelle, de la photographie dans les années 1960-1990 entre Paris et New York ? La chronologie démarre avec les engagements d’André Jammes dans le monde de la photographie au tournant des années 1960 et se termine en 1989, l’année de la mort de Mapplethorpe. L’enquête réalisée dans les archives et auprès des acteurs a fait émerger des noms connus, et d’autres, qui sont demeurés dans les coulisses de l’histoire. Cette étude se propose de lever le voile sur un réseau interdépendant d’acteurs, dont les intérêts communs pour la photographie ont permis de créer le marché de la photographie, tel que nous le connaissons aujourd’hui, et son institutionnalisation. Le premier volume de la thèse propose, dans une perspective transatlantique, une réflexion sur ce regroupement à partir des images et des correspondances. Le second volume rassemble vingt-quatre entretiens réalisés au cours des cinq années de recherche. D’abord avec les figures du Eye Club (Pierre Apraxine, Françoise Heilbrun, Richard Pare et Alain Paviot), puis avec les familles des acteurs du Eye Club et enfin avec diverses personnalités du monde photographique (Frish Brandt, Peter Bunnell, Denis Canguilhem, Sylviane De Decker, Viviane Esders, Patrick Faigenbaum, Philippe Garner, Maria Morris Hambourg, Susan Kismaric, Hans Peter Kraus Jr., Harold Jones, Baudoin Lebon, Eugenia Parry, Françoise Reynaud, Samia Saouma et Daniel Wolf). Ensemble, les deux volumes esquissent une histoire de rencontres entre des passionnés de photographie qui s’est principalement articulée sous une forme orale entre la France et les États-Unis dans les années 1960-1980
This thesis questions the invention of a phrase : The Eye Club. Invented by the American historian Eugenia Parry, it has been designating a grouping active in the 1960s-1980s composed of : Pierre Apraxine, Hugues Autexier, François Braunschweig, Françoise Heilbrun, André Jammes, Gérard Lévy, Harry Lunn, Philippe Néagu, Alain Paviot, Richard Pare, Sam Wagstaff and Robert Mapplethorpe. These twelve characters lived between France and the United States and are connected and related by several cultural and temporal factors. This grouping is not, strictly speaking, a circle of sociability, it is rather a constellation or a nebula made of scattered cultural positions and diverse artistic projects. The main question that guided this survey is the following: in what way does the Eye Club and its individual actors contributed to the re-evaluation of the commercial, aesthetic and institutional value of photography between the early 1960s and the late 1990s among Paris and New York ? The chronology begins with André Jammes' involvement in the world of photography and ends in 1989, the year of Mapplethorpe's death. An inquiry of archives and key players has brought to light some well-known names, and others that remained in the shadow of history. This study aims at unveiling an interdependent network of actors, whose common interests in photography have made it possible to establish, in one generation, the photography market as we know it today. The first volume of the thesis offers, from a transatlantic perspective; an investigation and analysis of this based on photographs and correspondences. The second volume brings together twenty-four interviews conducted over my five years of doctoral research. First with the main protagonists of The Eye Club (Pierre Apraxine, Françoise Heilbrun, Richard Pare and Alain Paviot), then with the families of The Eye Club and finally with various personalities from the world of photography (Frish Brandt, Peter Bunnell, Denis Canguilhem, Sylviane De Decker, Viviane Esders, Patrick Faigenbaum, Philippe Garner, Maria Morris Hamburg, Susan Kismaric, Hans Peter Kraus Jr, Harold Jones, Baudoin Lebon, Eugenia Parry, Françoise Reynaud, Samia Saouma and Daniel Wolf). Together, the two volumes sketch a history of encounters between photography enthusiasts that has, up to now, been mainly articulated in oral form between France and the United States in the 1960s and 1980s
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Chan, Timothy K. T. "Preaching to first-generation Chinese immigrants in New York City." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Kellner, Ernest C. "An Evangelical Christian approach to shock incarceration programming in New York State." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Archer, Allan Frost. "Holy Trinity Russian Orthodox Church, Yonkers, New York biography of a parish /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Swanson, Christopher. "The rebirth of a cathedral an oral account of the renewal of parish life at the Orthodox Cathedral of the Holy Virgin Protection, New York, New York /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Szto, Paul C. H. "A model of covenantal church renewal and inter-church relation the development of multi-racial, multi-cultural Reformed urban ministry in New York City /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Williams, Joan M. "The Role of Resistance to Change in Church Sustainability in Harlem, New York." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274282.

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The purpose of writing The Role of Resistance to Change in Church Sustainability in Harlem, New York is to determine the role that resistance to change plays in ensuring that a church continues to survive in the face of the gentrification of the Harlem community. (Abstract shortened by ProQuest.)

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Richman, Lisa Helene. "From Subculture to Mass Culture: The Impact of Internet Photography on the New York Club Scene." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1205860298.

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Edmonson, Patricia K. "The tension between art and industry the Art-In-Trades Club of New York, 1906-1935 /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 121 p, 2008. http://proquest.umi.com/pqdweb?did=1605134201&sid=3&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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Книги з теми "Church Club of New York"

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Club, New York Library. New York Library Club centennial program. New York: The Club, 1985.

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2

Harrington, Melissa H. The New York Yacht Club, 1844-1994. Lyme, Conn: Greenwich Pub. Group, 1994.

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3

New York Employment Discrimination Law and Practice Conference (1998 New York, N.Y.). New York Employment Discrimination Law and Practice Conference: Wednesday, November 18, Princeton Club, New York, New York. [S.l: s.n., 1998.

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4

Eidus, Janice. The celibacy club. San Francisco: City Lights, 1997.

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5

1941-, Brockman John, ed. The Reality Club. New York: Lynx Books, 1988.

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6

Gary, Jobson, ed. The New York Yacht Club: A history, 1844-2008. New York: New York Yacht Club, 2008.

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7

MacLeod, Bruce A. Club date musicians: Playing the New York party circuit. Urbana: University of Illinois Press, 1993.

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8

Wolff, Geoffrey. The final club. New York: Knopf, 1990.

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9

Wolff, Geoffrey. The final club. New York: Vintage Books, 1991.

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Wolff, Geoffrey. The final club. New York: Knopf, 1990.

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Частини книг з теми "Church Club of New York"

1

Chou, Chih-P’ing. "Speech Before the Economic Club of New York." In English Writings of Hu Shih, 133–35. Berlin, Heidelberg: Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-33164-0_25.

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Arroyo, Ignacio. "Inter-Club New York Produce Exchange Agreement (As Amended May 1984)." In Yearbook Maritime Law, 457–60. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-017-3707-4_39.

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Weale, John. "Cargo liabilities under the New York Produce Exchange time charter and the Inter-Club Agreement." In Charterparties, 103–36. Other titles: Charter partiesDescription: First edition. | Abingdon, Oxon [UK] ; New York : Informa Law from Routledge, 2018. | Series: Maritime and transport law library: Informa Law from Routledge, 2017. http://dx.doi.org/10.4324/9780203730416-7.

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4

Block, Adrienne Fried. "A Fascinating New York Life." In Amy Beach, Passionate Victorian, The Life and Work of an American Composer, 1867–1944, 255–63. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195074086.003.0021.

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Abstract In The Fall Of 19 3o Beach Wrote to her friend Lillian Buxbaum, This New York life never seemed more fascinating and certainly I never felt more enthusiasm. I am having marvelous performances of my church music at St. Bartholomew’s and Sunday night heard my Two-piano Suite at the MacDowell Club played by the Sutro sisters to whom it is dedicated. Next week I have to give a half hour program for the Nat[ional] Opera Club of which I have been made Hon[orary] Vice President. Later I shall broadcast my Quintet for piano and strings and then there will be still more programs. So it goes. Meanwhile I go constantly to concerts, occasional theaters, and see friends daily, besides practicing hours. Rather a full life!’
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Brown, Jeannette. "Early Pioneers." In African American Women Chemists. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199742882.003.0006.

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Born into a free black family in the early nineteenth century, Josephine Silone Yates was a pioneering woman faculty member at the historically black Lincoln Institute (now University) in Jefferson City, Missouri, where she headed the Department of Natural Sciences. Yates later rose to prominence in the black women’s club movement of the late nineteenth and early twentieth centuries, serving as president of the famed National Association of Colored Women (NACW) from 1901 to 1905. Josephine was born in 1852 in Mattituck, New York, to Alexander and Parthenia Reeve Silone. She was their second daughter. Her maternal grandfather, Lymas Reeves, had been a slave in Suffolk County, Long Island, New York, but was freed in 1813. Lymas owned a house in Mattituck, and Josephine’s parents lived with him. 1 Josephine’s mother was well educated for the time, and she taught her daughter to read and write at home. Josephine’s earliest and fondest memories were of being taught to read from the Bible while snuggled on her mother’s lap. Her mother made her call out the words as she pointed to them. Josephine began school at age six, where her teachers immediately recognized her preparedness and advanced her rapidly through the elementary grades. At the age of nine, she reportedly studied physiology and physics and possessed advanced mathematical ability. Silone also advanced her writing career at the age of nine, by submitting “a story for publication to a New York weekly magazine. Though the article was rejected for publication, she received a letter of encouragement, which increased her ambition to succeed.” Josephine’s uncle, Reverend John Bunyan Reeve, was the pastor of the Lombard Street Central Church in Philadelphia. Because of his interest in the education of his niece, he convinced his sister, Parthenia, to send Josephine at the age of eleven to live with him in Philadelphia so that she could attend the Institute for Colored Youth directed by Fanny Jackson-Coppin. It was probably felt that Josephine’s education would progress better under the mentorship of Jackson-Coppin.
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Crease, Stephanie Stein. "Baltimoreans in the Music World." In Rhythm Man, 17–27. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190055691.003.0003.

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Abstract The rich diversity of Baltimore’s sound world—which included church music, brass bands, parade bands, ragtime, and early jazz groups—was a training ground for Webb. Baltimore’s ragtime and early jazz ensembles played music similar to the sound of James Reese Europe’s small groups: upbeat cakewalks and marches, and “ragged” versions of popular songs for dancing. Many musicians were classically trained and also played “hot” jazz in small clubs in East Baltimore and along Pennsylvania Avenue. Webb’s first professional jobs were with small bands at the dance halls and basement clubs around Pennsylvania Avenue. In the early 1920s Webb joined the Jazzeola Orchestra, led by clarinetist Percy Glascoe, which played on Captain George Brown’s excursion steamboat on Chesapeake Bay. Many of Baltimore’s best musicians moved or had moved to New York and Harlem in what might be called the Musicians’ Migration. Webb would be one.
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Kowsky, Francis R. "Possible Together, Impossible To Either Alone1859-1865." In Country, Park, & City, 137–74. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195114959.003.0007.

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Abstract By the time Vaux had reached his 34th birthday, in 1858, he could regard himself as well along the road to success. He had authored an important book on domestic architecture, designed a major bank building, and won the competition to design the nation’s largest municipal park. Undoubtedly buoyed by these achievements, Vaux sought and obtained entry into New York club life. As an early member of the Down Town Association (founded in December 1859), he often dined at its Exchange Place clubhouse, a building he may have taken charge ofremodeling in 1860.1 As one of the original 300 members of the Athenaeum Club, Vaux must have attended the opening of the organization’s quarters, a commodious building on Fifth Avenue near 16th Street, “fitted up with every convenience requisite for the comfort of its members.”2 In addition to dining and socializing, the Athenaeum, whose executive committee included art biographer Henry T. Tuckerman, endeavored to provide its members with high-caliber programs, such as the evening that Vaux and Jervis McEntee spent listening to a lecture by expatriate artist William Page.3 But most of all, Vaux valued his membership in the prestigious Century Association, a select circle of artists and men of letters to which Vaux was admitted in 1859.4 Over the course of his lifetime, he was to pass many stimulating and pleasurable hours there, including a gala Twelfth Night celebration when, lounging on a Turkish rug, he joined fellow Centurians in “smoking, drinking, laughing, or suddenly singing a note on a horn.” 5 At the Century, Vaux could enjoy the company of such artist friends as Jervis McEntee, Frederic Edwin Church, R. Sanford Gifford, Eastman Johnson, and George Henry Hall, one of whose pictures hung in Vaux’s home.6 These men shared Vaux’s Romantic esthetic philosophy, as well as his hope that someday Ame:rica would come to value its painters, sculptors, and architects as it did its practical men of business and industry.
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"The New York Camera Club." In Sadakichi Hartmann, 117–21. University of California Press, 1991. http://dx.doi.org/10.1525/9780520909588-018.

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Emblidge, David. "New York." In The Appalachian Trail Reader, 260–73. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195100914.003.0015.

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Abstract New York Ramblers hiking club on Black Mt., Harriman State Park, New York. Trail miles: 95 Trail maintenance: New York-New Jersey Trail Conference Highest point: Prospect Rock, 1,433 ft., on Prospect Mt., near Greenwood Lake Lowest point on the AT: 124 ft., near Bear Mt. Bridge Broadest river: Hudson, crossable on Bear Mt. Bridge Features: Surprisingly wild areas, with sharp climbs and descents, yet so close to New York City (views of Manhattan, 50 miles distant, at several points). First section of the AT was built in Bear Mt. State Park, 1922-23.
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Hill, Constance Valis. "Blackbirds in New York." In Brotherhood in Rhythm, 39–64. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197523971.003.0003.

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This chapter narrates the performances of the Nicholas Kids/Nicholas Brothers in various contexts including Pie, Pie, Blackbird, a Vitaphone short subject film featuring Eubie Blake and his jazz orchestra, and the twenty-first edition of the Cotton Club Parade with Cab Calloway and His Cotton Club Orchestra. The Cotton Club became home base for the Nicholases, despite the strict segregation of the races (all performers black, clientele white) and afforded them the opportunity to hone their musical routines under the auspices of Cab Calloway and Duke Ellington’s bands.
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Тези доповідей конференцій з теми "Church Club of New York"

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Stevanović, Nebojša. "Through the theological-ontological setting of the theology of primacy in the work of Metropolitan John (Ziziоulas): the question of the reception of the triadological foundation of primacy in the face of challenges in contemporary Orthodox ecclesiology". У Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.153s.

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Анотація:
The aim of the research is reflected in the answer to the question: in what way was the triadological course of the primus in the Church in the theological opus of Metropolitan John (Zizioulas) of Pergamon re- ceived in the framework of Orthodox ecclesiology of the XXI century. On those grounds, the direction of research begins, first of all, with a review of the metropolitan’s walk towards, specifically, personal triad- ology. After reviewing the metropolitan’s triadological discourse, the paper is addressed to the question of the concrete consequences of such triadology in ecclesiology. Based on these assumptions, the culminat- ing part of the work begins with an analysis of the primatial theology of the Pergamon archbishop. The last part of the paper talks about the reception of such a course of words about the primus in the Church in Orthodox theology, through a concrete example of the reception of the lecture of Metropolitan Hilarion Alfeyev of Volokolam at the Ortho- dox Academy St. Vladimir in New York in 2014. All aspects of the re- search strive to point to the theology of primacy as a burning question of Orthodox ecclesiology.
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Russo, Rhett. "Design Pedagogy: Adaptive Reuse and the Digital Twin." In 110th ACSA Annual Meeting Paper Proceedings. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.am.110.73.

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Анотація:
With the increasing demands on integrated design, sustainability, and analysis, how can the core design studios be structured to address concerns related to context and materiality by employing a digital twin? What are some of the advantages of using LiDAR (Light Detection and Ranging) and photogrammetry to capture resources, and how might they facilitate our approach to design education? What are the benefits of using this technology to educate students to reuse buildings and critically and productively repurpose building materials? How considerable are the cost and time required to develop a digital twin, and what are the best practices to seamlessly interface its assets with other platforms? A LiDAR scan of St. Mary’s church (1843) in Troy, New York, was commissioned, along with a digital twin for the second-year undergraduate design studio. The twin was shared with an allied daylighting course to examine and modify the existing daylighting conditions inside the church. The scan captured the material and ornamentation of the walls and floors, notably the stone, masonry, and wood elements, as found in the field, and helped illustrate the tectonics associated with the composite nature of the church’s construction. The studio pedagogy promoted design proposals that critically engage context, adaptive reuse, daylighting, and heightened awareness of material finishes, selective demolition, and tectonics.
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Ferrer Forés, Jaime J. "Binibeca Vell. Interpreting tradition." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15325.

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Анотація:
Following the visual and volumetric bases extracted from the traditional Mediterranean architecture, Francisco Juan Barba Corsini (1916-2008) and Antoni Sintes Mercadal (1921-1981) designed Binibeca Vell (1964-1972) a respectful complex with the environment and the constructive traditions. The integration in the site, the built forms, the materials used and the urban structure reflect the organization of a traditional village. The research aims to analyze the architectural features, the reinterpretation of vernacular elements and the local traditional construction crafts involved in the complex and the details, symbolism and aesthetics. Binibeca consists of 165 townhouses, shopping center, hotel, social club, church and a small marina, all arranged in the form of a fishing village. The urban structure, the different typologies and the construction process is considered an alternative to the block of apartments of tourist promotion, reinterpreting a model of traditional settlement. The initial proposal was to recreate a traditional fishing village that would inspire the work of intellectuals, painters and writers. Barba Corsini stated that he had felt closer to the way a fisherman builds than to an architect: “I have met Alvar Aalto on several occasions and I came to understand the superiority of the beauty of a wall made by a fisherman or a farmer compared to that of a specialist technician” (Barba Corsini, 2005). With the reinterpretation of an architecture of the past, Binibeca Vell recovers the autochthonous values of the Mediterranean coast. The resonance between topography and architecture, the harmony with the constructive traditions, the plasticity of organic integration and the picturesqueness of the access route characterize Binibeca, which incorporates the adjective "Vell" to the toponym to distinguish itself from new constructions.
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Звіти організацій з теми "Church Club of New York"

1

Schwartz, William Alexander. The Rise of the Far Right and the Domestication of the War on Terror. Goethe-Universität, Institut für Humangeographie, March 2022. http://dx.doi.org/10.21248/gups.62762.

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Анотація:
Today in the United States, the notion that ‘the rise of the far right’ poses the greatest threat to democratic values, and by extension, to the nation itself, has slowly entered into common sense. The antecedent of this development is the object of our study. Explored through the prism of what we refer to as the domestication of the War on Terror, this publication adopts and updates the theoretical approach first forwarded in Policing the Crisis: Mugging, the State, the Law and Order (Hall et al. 1978). Drawing on this seminal work, a sequence of three disparate media events are explored as they unfold in the United States in mid-2015: the rise of the Trump campaign; the release of an op-ed in The New York Times warning of a rise in right-wing extremsim; and a mass shooting at a historic African American church in Charleston, South Carolina. By the end of 2015, as these disparate events converge into what we call the public face of the rise of the far right phenomenon, we subsequently turn our attention to its origins in policing and the law in the wake of the global War on Terror and the Great Recession. It is only from there, that we turn our attention to the poltical class struggle as expressed in the rise of 'populism' on the one hand, and the domestication of the War on Terror on the other, and in doing so, attempt to situate the role of the rise of the far right phenomenon within it.
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CAMHS around the Campfire journal club - Adolescent gender diversity: sociodemographic correlates and mental health outcomes in the general population (recording). ACAMH, June 2022. http://dx.doi.org/10.13056/acamh.20577.

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Анотація:
For this session we welcomed Assistant Professor Dr. Akhgar Ghassabian, Department of Pediatrics, New York University School of Medicine, to discuss her JCPP paper ‘Adolescent gender diversity: sociodemographic correlates and mental health outcomes in the general population’.
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