2020 ◽  
Vol 24 (2) ◽  
pp. 129
Author(s):  
M Kõiva ◽  
T Jonuks ◽  
M Kalda ◽  
A Kuperjanov ◽  
R Hiiemäe
Keyword(s):  

2019 ◽  
Vol 5 (1) ◽  
pp. 505-518
Author(s):  
Raffaella Da Vela

AbstractThe late Hellenistic period is a time of deep entanglement, interconnectedness and complexity. The breakdown of local political systems and the unification of economic spaces had strong repercussions on the perception and expression of several aspects of the cultural identities of local communities. Rapid waves of change can be observed in local religious identities and in the Etruscan sacred landscape: cult buildings were destroyed, sacred places abandoned or replaced by residential areas, and new organisational forms of managing cults appeared; Latin names and new iconographies were given to traditional deities in public religious buildings dedicated to the official religion, while private and popular worshipping polarized around salvation cults. Changes in the sacred landscape regarded both topographic aspects, such as the visibility of cult sites and their connections to settlements, as well as social aspects, such as the patronage of sacred buildings. This paper proposes to employ a relational approach in order to understand changes in the sacred landscape. It analyzes the geographic and social components of the Etruscan sacred landscape by means of Social Network Analysis (SNA), and it does so by looking at the landscape in its entanglement to the archaeological and epigraphic record between 350 and 80 BCE.


Antiquity ◽  
1938 ◽  
Vol 12 (46) ◽  
pp. 172-182 ◽  
Author(s):  
Alfons Maria Schneider

The churches of the Holy Land play a very special part in the lengthy controversies as to the origin and formation of the Christian basilica, since particular significance is attributed to them as constituting a norm from which the basilica type developed. For example, Wulff remarks :l ' If any region anywhere played a leading part in the development of the early Christian basilica, it is Palestine, including the whole coast of Syria to Philistia, where, under Constantine the Great, building was already developed with the express purpose of fostering the cult in the holy places '. This view, illuminating in and for itself, is today generally accepted ; it cannot, however, be maintained against the result of recent excavations. In this article chief emphasis is laid on the churches of Constantine, which are of especial importance not only because of their age, but in particular because they stand on the most sacred places of Christendom.


2015 ◽  
Vol 3 (2) ◽  
pp. 114
Author(s):  
Mahmood Atharizadeh ◽  
Abbasali Farahaty

According to historical records and archeological discoveries, worshiping a sacred thing has been a popular ceremony among human beings. Thus, people have built temples to perform their worshiping ceremonies for connecting to and attracting their exalted objects to meet their needs. Islam did not neglect this significant issue; rather, it put great emphasis on building sacred places for fulfilling numerous religious activities. Thus, Muslims according to their Islamic leaders' recommendations have built sacred places named mosques for their ritual ceremonies as well as other essential practices. Therefore, mosques are considered multiple sacred places which have had numerous roles in expanding the last Divine Religion, Islam. The object of this survey was to study the military role of mosques during the holy Prophet's (PBUH) and the first two- Rightly-Guided Caliphs' lifetime.


2021 ◽  

National parks and other preserved spaces of nature have become iconic symbols of nature protection around the world. However, the worldviews of Indigenous peoples have been marginalized in discourses of nature preservation and conservation. As a result, for generations of Indigenous peoples, these protected spaces of nature have meant dispossession, treaty violations of hunting and fishing rights, and the loss of sacred places. Bridging Cultural Concepts of Nature brings together anthropologists and archaeologists, historians, linguists, policy experts, and communications scholars to discuss differing views and presents a compelling case for the possibility of more productive discussions on the environment, sustainability, and nature protection. Drawing on case studies from Scandinavia to Latin America and from North America to New Zealand, the volume challenges the old paradigm where Indigenous peoples are not included in the conservation and protection of natural areas and instead calls for the incorporation of Indigenous voices into this debate. This original and timely edited collection offers a global perspective on the social, cultural, economic, and environmental challenges facing Indigenous peoples and their governmental and NGO counterparts in the co-management of the planet’s vital and precious preserved spaces of nature.


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