scholarly journals Páll og tjaldgerðarfólkið: Starfsemi og „hússöfnuður“ Prisku og Akvílasar í Rómarborg

2021 ◽  
Author(s):  
Rúnar M. Þorsteinsson
Keyword(s):  
First Century ◽  
Jesus Movement ◽  
Missionary Work ◽  
The City

Ef marka má frásögn Postulasögunnar starfaði Páll postuli sem tjaldgerðarmaður. Hvað er vitað um þá iðn til forna og hvernig fór það saman að starfa sem tjaldgerðarmaður og trúboði? Samkvæmt sömu heimild lögðu hjónin Priska (Priskilla) og Akvílas (sem var gyðingur) stund á þessa sömu iðju, en Páll greinir frá því sjálfur í Rómverjabréfinu að þau hafi starfað í Róm í lok sjötta áratugarins og að þau hafi hýst söfnuð einn í „húsi“ sínu í borginni. Hvað vitum við um þennan „hússöfnuð“ og hverjar hafa félagslegar og trúarlegar aðstæður hans verið? Gefur tjaldgerðariðn hjónanna einhverjar vísbendingar um það? Í greininni er leitað svara við þessum spurningum, en svör við þeim geta veitt upplýsingar um aðstæður Jesúhreyfingarinnar á upphafs- og mótunarskeiði hennar. Almenn niðurstaða er sú að Priska og Akvílas hafi starfað og búið í svokallaðri taberna og að „hússöfnuður“ þeirra í Róm hafi komið saman þar. Taberna þessi hefur að líkindum verið staðsett á einu af bágbornustu svæðum borgarinnar, þar sem gyðingar — og síðar kristnir — voru flestir, og hefur „hússöfnuðurinn“ væntanlega verið fámennur. Paul and the Tentmakers. The Occupation and „House Congregation“ of Prisca and Aquila in Rome This detail, however, leaves scholars with more questions than answers. What do we know about that occupation in antiquity, and how did tentmaking function along with Paul’s missionary work? Acts tells us that the couple Prisca (Priscilla) and Aquila (who was a Jew) also worked as tentmakers. Paul himself relates in his Letter to the Romans that they worked in Rome around the middle of the first century, housing a congregation of Jesus followers in the city. But what do we know of this “house congregation,” including its social and religious circumstances? Does Prisca and Aquila’s trade as tentmakers give us any clues in that respect? This article attempts to answer these questions, as well as to provide us with information about the circumstances of the Jesus movement in general at the time. It is concluded that Prisca and Aquila lived and worked in so-called taberna, and that their “house congregation” in Rome assembled in that housing. This taberna was probably located in one of the city’s poorest districts, where most Jews lived—and later Christians. In all likelihood, the number of people in this “house congregation” were twenty at most.

scholarly journals Sacred Spaces in a Holy City. Crossing Religious Boundaries in Istanbul at the Turn of the Twenty-First Century

2019 ◽  
Vol 9 ◽  
pp. 34-56
Author(s):  
Méropi Anastassiadou-Dumont
Keyword(s):  
Cultural Diversity ◽  
Local Economy ◽  
First Century ◽  
Religious Practices ◽  
Nation State ◽  
Sacred Spaces ◽  
The 1950S ◽  
Twenty First Century ◽  
The City ◽  
Holy City

The article examines Muslim pilgrimages to Christian places of worship in Istanbul after the 1950s. It aims to answer whether and how the Ottoman heritage of cultural diversity fits or does not fit with the pattern of the nation-state. After a brief bibliographic overview of the issue of shared sacred spaces, the presentation assembles, as a first step, some of the key elements of Istanbul’s multi-secular links with religious practices: the sanctity of the city both for Christianity and Islam; the long tradition of pilgrimages and their importance for the local economy; meanings and etymologies of the word pilgrimage in the most common languages of the Ottoman space; and the silence of the nineteenth century’s Greek sources concerning the sharing of worship. The second part focuses more specifically on some OrthodoxGreek sacred spaces in Istanbul increasingly frequented by Muslims during the last decades.

scholarly journals Historical Earthquake Scenarios for the Middle Strand of the North Anatolian Fault Deduced from Archeo-Damage Inventory and Building Deformation Modeling

2020 ◽  
Vol 92 (1) ◽  
pp. 583-598
Author(s):  
Yacine Benjelloun ◽  
Julia de Sigoyer ◽  
Hélène Dessales ◽  
Laurent Baillet ◽  
Philippe Guéguen ◽  
...  
Keyword(s):  
Historical Earthquakes ◽  
Historical Seismicity ◽  
North Anatolian Fault ◽  
First Century ◽  
Building Vulnerability ◽  
Earthquake Scenarios ◽  
The North ◽  
Seismicity Catalog ◽  
Quality Ranking ◽  
The City

Abstract The city of İznik (ancient Nicaea), located on the middle strand of the North Anatolian fault zone (MNAF), presents outstanding archeological monuments preserved from the Roman and Ottoman periods (first to fifteenth centuries A.D.), bearing deformations that can be linked to past seismic shaking. To constrain the date and intensity of these historical earthquakes, a systematic survey of earthquake archeological effects (EAEs) is carried out on the city’s damaged buildings. Each of the 235 EAEs found is given a quality ranking, and the corresponding damage is classified according to the European Macroseismic Scale 1998 (EMS-98). We show that the walls oriented north–south were preferentially damaged, and that most deformations are perpendicular to the walls’ axes. The date of postseismic repairs is constrained with available archeological data and new C14 dating of mortar charcoals. Three damage episodes are evidenced: (1) between the sixth and late eighth centuries, (2) between the nineth and late eleventh centuries A.D., and (3) after the late fourteenth century A.D. The repartition of damage as a function of building vulnerability points toward a global intensity VIII on the EMS-98. The 3D modeling of a deformed Roman obelisk shows that only earthquakes rupturing the MNAF can account for this deformation. Their magnitude can be bracketed between Mw 6 and 7. Our archeoseismological study complements the historical seismicity catalog and confirms paleoseismological data, suggesting several destructive earthquakes along the MNAF, since the first century A.D. We suggest the fault might still have accumulated enough stress to generate an Mw 7+ rupture.

From Chicago to China and India: Studying the City in the Twenty-First Century

2018 ◽  
Vol 44 (1) ◽  
pp. 497-513 ◽  
Author(s):  
Xuefei Ren
Keyword(s):  
Urban Studies ◽  
Neighborhood Effects ◽  
Urban Sociology ◽  
Urban China ◽  
First Century ◽  
Comparative Approach ◽  
Urban Networks ◽  
China And India ◽  
Social Polarization ◽  
The City

Since the last quarter of the twentieth century, cities in the Global South have seen extraordinary growth, with China and India as the epicenters of urbanization. This essay critically assesses the state of the field of global urban studies and focuses particularly on the scholarship relating to urban China and India. The essay identifies three dominant paradigms in the scholarship: the global city thesis, neoliberalism, and postcolonialism. In contrast to US urban sociology, which is often preoccupied with the question of how neighborhood effects reproduce inequality, global urban studies account for a much wider array of urban processes, such as global urban networks, social polarization, and the transformation of the built environment. This essay points out the disconnect between US urban sociology and global urban studies and proposes a comparative approach as a way to bridge the divide.

Race, Violence, and the City: Chicago’s Black Urbanity in Contemporary American Film and Literature

2021 ◽  
pp. 291-302
Author(s):  
Izabella Kimak ◽  
Zbigniew Mazur
Keyword(s):  
Racial Violence ◽  
First Century ◽  
Urban Setting ◽  
Native Son ◽  
Black And White ◽  
Strong Resemblance ◽  
Blacks And Whites ◽  
American Cities ◽  
The City ◽  
Film And Literature

In this article we look at three recent films–Native Son (2019, dir. Rashid Johnson, based on Richard Wright’s 1940 novel), Widows (2018, dir. Steve McQueen, based on a 1983 TV series), and The Hate U Give (2018, dir. George Tillman Jr., based on a book by Angie Thomas)–by Black directors that showcase the interactions between Blacks and whites in an American urban milieu. We argue that the setting of two of these films–Native Son and Widows–in Chicago, with The Hate U Give being set in a fictional urban setting bearing a strong resemblance to the Windy City, serves to articulate the continuing racial divisions of American cities in the twenty-first century. The three films show that the fossilization of the divide between Black and white districts inevitably leads to outbreaks of racial violence.

Roman Military Units in Olbia

2007 ◽  
Author(s):  
V. M. ZUBAR
Keyword(s):  
Roman Empire ◽  
First Century ◽  
Military Aid ◽  
Roman Military ◽  
The Military ◽  
Military Units ◽  
The City

Around the middle of the first century, Olbia was under siege from the Getae. It was either destroyed or abandoned shortly before its destruction. It was only inhabited at the turn of the first century AD. It is assumed that Roman interest over Olbia only started after the middle of the first century. This chapter discusses the existence of Roman military units in Olbia during the years AD 106–111. These military units were believed to be present in Olbia to protect the city from barbarian intrusion. This assumption is established by the existence of inscribed grave-monuments and epitaphs belonging to Athenocles, and the Bosporans: indications of the attempts of the Rome to maintain its political strength and to defend the city from barbarians. Accordingly, after the collapse of the Olbian-Samartian alliance, the Roman Empire provided occasional military aid to Olbian during the reigns of Trajan and Hadrian. Other evidences that provide proof of the dependence of Olbia to the military aid given by the Roman military units are the presence of a Roman legionary garrison in Olbia including Thracian dedicatory reliefs.

Reflecting the Nation: Costa Rican Cinema in the Twenty-First Century

2019 ◽  
pp. 113-180
Author(s):  
Liz Harvey-Kattou
Keyword(s):  
Costa Rica ◽  
Youth Culture ◽  
Costa Rican ◽  
Point Of View ◽  
First Century ◽  
San Jose ◽  
The Uncanny ◽  
Marginalised Groups ◽  
Twenty First Century ◽  
The City

This chapter argues that cinema has been the primary creative vehicle to reflect on national – tico – identity in Costa Rica in the twenty-first century, and it begins with an overview of the industry. Considering the ways in which film is uniquely positioned to challenge social norms through the creation of affective narratives and through the visibility it can offer to otherwise marginalised groups, this chapter analyses four films by key directors. Beginning with an exploration of Esteban Ramírez’s Gestación, it considers youth culture, gender, and class as non-normative spaces in the city of San José. Similarly, Jurgen Ureña’s Abrázame como antes is then discussed from the point of view of its ground-breaking portrayal of trans women in the capital. Two films shot at the geographic margins of the nation are then discussed, with the uncanny coastline the focus of Paz Fábrega’s Agua fría de mar and the marginalized Afro-Costa Rican province of Limón the focus of Patricia Velásquez’s Dos aguas.

Introduction

City, State ◽  
2020 ◽  
pp. 1-16
Author(s):  
Ran Hirschl
Keyword(s):  
Policy Making ◽  
Large Degree ◽  
First Century ◽  
Constitutional Order ◽  
Twenty First Century ◽  
The City ◽  
Spatial Governance

This introductory chapter illustrates that, in many settings worldwide, hardwired constitutional arrangements reflect outdated concepts of spatial governance featuring constitutional division of competences adopted in a pre-megacity era and increasingly detached from twenty-first-century realities. Consequently, cities do not exist constitutionally. And with few exceptions, cities remain subjugated by a Westphalian constitutional order and by the state’s innate inclination to maintain jurisdictional primacy over its territory. National constitutions’ entrenched nature and innately statist outlook render the city systemically weak and to a large degree underrepresented. As extensive urbanization marches on, an ever-widening gap emerges between what is expected of a modern metropolis, and what cities can actually deliver in the absence of adequate standing, representation, taxation powers, or robust policy-making authority.

Back to Work

2018 ◽  
pp. 213-224
Author(s):  
Joseph R. Fitzgerald
Keyword(s):  
New York ◽  
Young People ◽  
First Century ◽  
Wall Street ◽  
Student Activists ◽  
For Profit ◽  
Not For Profit ◽  
The 1960S ◽  
The City

The final chapter briefly touches on Richardson’s second divorce but focuses on her difficulties finding and keeping employment. After holding a series of jobs in various corporate and not-for-profit agencies, Richardson eventually earned a permanent civil service position with the City of New York, where she worked until the twenty-first century. In one way or another, all her jobs involved some kind of social justice. Over the last five decades, Richardson has paid close attention to social change movements, including Occupy Wall Street and Black Lives Matter, and this chapter discusses her thoughts about them, particularly her view that young people have the capability and vision to lead the nation to greater freedom, just as young people did in the 1960s. She advises them to replicate the group-centered and member-driven model student activists employed in the early 1960s and to avoid becoming ideological.

Reading 3 John Within a Jewish Framework: An Overdue Reconsideration of the Text

2020 ◽  
pp. 001452462097729
Author(s):  
Justin Paley
Keyword(s):  
Jewish Community ◽  
Jesus Movement ◽  
Missionary Work ◽  
Community Of Christ ◽  
Phases Of Development ◽  
Group 3 ◽  
John's Gospel ◽  
Johannine Community

This article challenges the interpretive decision made by many scholars to group 3 John with the rest of the Johannine Epistles (and sometimes John’s Gospel). This interpretative method fails to treat 3 John, as well as the rest of the Epistles, on their own terms. It also often places these texts within a hypothetical ‘Johannine Community’ and its various phases of development. However, if 3 John is read on its own, the text itself points us to interpret it within a Jewish framework. The seemingly lack of interest in Jews and Judaism, rather than being a sign of a later date when this group was no longer rooted in any Jewish community and no longer cared about such issues, is a sign that the epistle dates from a period before this community of Christ-believers began to markedly differentiate themselves from other Jews. These points, as well as the author’s use of τὸν ἐθνικός when describing the missionary work by some of those within the community, may also suggest that the conflict between the Elder and Diotrephes was related to disagreements over the nature of missionary work within the early Jesus movement.

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