This article considers a place as being filled with the symbolic meanings of the different groups controlling that place in different periods of history. It focuses on the example of the Soviet ...military zone in Transbaikalia, which was created on the site of the Buryat Buddhist monastery of Tsugol in the early 1930s. The military zone went on to replace the previous identity of the place by appropriating the meanings and symbols attached to the monastery. Fifty years later, in the post-Soviet period, the place was “reappropriated” by the Buryat Buddhist monastery. The article discusses the practices of appropriation and re-appropriation of the place, and the way the competing narratives merge into a multilocal phenomenon.
En este trabajo analizamos las relaciones de benefactoría entre el poder laico y las órdenes redentoras de cautivos -Trinidad y Merced- y el componente político e identitario de las mismas. Se ...abordan las dinámicas de la redención y las vías económicas por las que estas órdenes consiguieron recaudar el dinero necesario para llevar a cabo su cometido. Se expone la participación de otras órdenes y monasterios en la redención, dando origen al a la popularización de los milagros asociados a sus Vírgenes o santos titulares y las consiguientes peregrinaciones a estos cenobios.
Posteriormente, se dan pinceladas sobre el proceso de romanizaci n y la estructura y composici n civil del ej rcito. El profundo an lisis de todos estos contenidos viene reflejado con el amplio an ...lisis documental aportado, que, en este caso, en vez de ser un corpus al final del cap tulo, se va adjuntando tras cada subep grafe correspondiente. En este caso se aborda toda la documentaci n sobre registros de soldados astures pertenecientes al ej rcito romano, tanto de oficiales como de soldados sin graduaci n. Resulta esclarecedor el poder analizar un sinf n de estelas funerarias que figuran referenciadas en unos ap ndices que reflejan el registro CIL, el nombre del soldado estudiado, la procedencia de la fuente, el cuerpo y grado de ejercicio, as como el origen y dataci n. Una vez analizado en detalle el papel de la presencia romana militar en la regi n y sus miembros, el trabajo se fija ahora en el campo econ mico, examinando c mo este territorio ind gena ofrec a recursos mineros y una multiplicidad de aplicaciones m s. Para comprender la econom a romana se ofrecen previamente unos trazos de la econom a y sociedad prerromana observando casos como el Castro de Moh as, San Chuis o Coa a, con textos de Estab n, Suetonio, Plinio el Viejo o Floro.
In the contemporary consciousness, contemplation and action are often considered to be mutually exclusive elements, being passive and active respectively. My research argues that in Bernard of ...Clairvaux these are simply two facets of the one reality - the search for union with God. Being aware of God's presence and responding to that awareness is what I should call contemplation. The difficulty, however, is that there would appear to be no agreed definition of 'contemplation'. In the mind of the twenty-first-century person it often runs the risk of meaning something exotic and transcendental. To my thinking contemplation is more ordinary and quotidian. My research examines contemplation and action in the life of Bernard of Clairvaux. It looks at ways in which the Cistercians were committed to stability under the Rule of St Benedict, determining where they would live as people searching for God; at the same time they developed 'stability' to include an interior disposition. In this search - the life of contemplation - they sought both separation from the wider society and the stability of the monastic life. St Bernard was committed to stability but also engaged with ecclesial and political matters outside the monastery. This apparent contradiction is what I explore in my research. Therefore, I argue that contemplation for St Bernard is not a religious experience which allows the person to escape everyday life, but that it is one which helps him to be immersed in the very ordinariness of that life. This involves examining: not only the spiritual side of Cistercian life but also the material side, the physical environs of the Cistercian monastery, the relationship of the monastic complex to the wider society, and the monk's relationship to that complex and to the others within it.
In the wake of the Norman Conquest, three new, independent Benedictine monasteries were founded in Yorkshire: Selby, Whitby, and St Mary's York. Many more institutions followed in their wake, but it ...was the foundation of these monasteries that marked the return of formal monasticism to the region. Despite the lacuna, these monasteries stepped into a rich monastic past which had been passed down through the enduringly popular work of Bede. In this thesis, I consider how those new institutions wrote about and recorded their foundation, how they used their foundations to carve out their place in the world, and what the written sources that are left to us reveal about the communities' memory of the past. I suggest that the surviving evidence points towards a more complex pattern of memorialisation than previous studies have set out, and that the relationship between the abbey's memory of the past and the sources which survive from that abbey, is multifaceted and heterogeneous. Those sources are mere snapshots frozen in time, and whilst they could be representative of the abbey's memory of the past, that was not always the case. The thesis therefore argues for a more granular approach and considers the representations of the foundation process in a variety of different sources. Those sources highlight that in every single case these abbeys entertained numerous versions of the past, and that it is only through highlighting those differences that we can begin to grasp how medieval monastic communities thought about their past.
The article examines a period of history of the Ekaterinburg Novo-Tikhvin Convent from its establishment in 1809 as a non-administrative one at its own expense to the promotion of it as a regular ...first-class monastery in 1822. The dynamics of changes in the composition of its inhabitants, and the range of economic and church obedience, as well as the formation of the monastic landscape and perception of its significance in the religious landscape of the city are shown. The author presents reasons for a petition to enroll the monastery into the regular class, within the context of the needs of the monastic community development and the experience of building relations between the monastery and the urban society, and also the problems of the church life of the Perm diocese. The article contains historical data on the development of a special coenobitic charter for the Novo-Tikhvin Monastery, summarizing the experience of the 26-year existence of the female monastic community in Ekaterinburg, which became the basis for the continuity of the monastic life tradition for the coming decades, not only in the Novo-Tikhvin monastery, but also in a number of women’s communities that arose in the Trans-Urals after. The article shows that the assistance of laypeople to a non-administrative monastery was rather limited, and for the further stable and dynamic development of the monastery it was important to obtain the status of a regular one with the allocation of land for buildings and economic needs, as well as with the state support, not from the urban community. This was typical not only for Novo-Tikhvin, but also for other minor monasteries in the country. The Novo-Tikhvin monastery, having received the state funds for maintenance, assumed the mission of caring for widows and orphans (especially from the clergy families), educating children, which corresponded to the desire of the residents themselves, and the diocesan authorities, and in general the public expectations that were imposed on monasteries in the 19th century. The promotion of the Novo-Tikhvin convent into a regular first-class one became the recognition of the monastery as one of the most comfortable and demonstrating a decent way of life in the country. The Novo-Tikhvin Female Monastery was new not only in time of its establishment, but also in spirit. Its history convincingly showed that female monasticism, which was particularly affected by the secularization reform of 1764, had the opportunity to revive in the conditions of the modernizing society of Russia in the 19th century and ensure its existence.
Based on an analysis of the formation mechanism, stability state and development trend, this paper focuses on monitoring key indicators, such as surface deformation and rainfall, to realize the early ...warning of landslides and provide some guidance for landslide disaster prevention and avoidance in the alpine mountainous area of Nangqian, Qinghai Province. The landslide of the Baima Elin Monastery has the topographic and geomorphological conditions of landslide formation and has the basic characteristics indicating that it can be influenced by rainfall and climate, so a landslide warning should be comprehensive. At the same time, the landslide is currently in an unstable state, and the seasonal freeze-thaw cycle will cause it to become more unstable. Based on macroscopic signs, it is predicted that the deformation of the Baima Elin Monastery landslide will continue to intensify without abatement, the stability will be further reduced after winter, developing in an unfavorable direction, and engineering measures should be taken as soon as possible to manage the landslide.
The Betä ?sra?el (Ethiopian Jews) have a unique history and religious tradition, one of the most fascinating aspects of which are the mäloksocc, commonly referred to as monks in scholarly and popular ...literature. The mäloksocc served as the supreme religious leaders of the Betä ?sra?el and were charged with educating and initiating Betä ?sra?el priests. They lived in separate compounds and observed severe purity laws prohibiting physical contact with the laity. Thus, they are the only known example in medieval and modern Jewry of ascetic communities withdrawing from the secular world and devoting themselves fully to religious life.This book presents the results of the first comprehensive research ever conducted on the way of life and material culture of the ascetic religious communities of the Betä ?sra?el. A major part of this research is an archaeological survey, during which these religious centres were located and documented in detail for the first time.
Abstract The implementation of notaries public in the kingdoms of León and Castile took place in the mid thirteenth century, thanks to the legal innovations introduced by Alfonso X. Our aim is to ...contribute to the research of this ambitious project, developed at different rates in the territories of the Iberian Peninsula. Keywords Cîteaux; Santa María de Meira (Lugo); Santa María de Penamaior (Lugo); Santa María de Ferreira de Pantón (Lugo); Twelfth and Thirteenth Centuries; Private Documentation; Scriptores; Notaries Public. 1. Sin pretender realizar un nuevo estado de la cuestión o, más bien, actualizar el antes referido, por la prolijidad de dicha tarea, para contextualizar el presente estudio, nos limitaremos a recordar los trabajos más importantes de los últimos treinta años sobre el principio de esta institución en la Corona de Castilla7. De forma más precisa35: * Santa María de Meira: Archivo de la Catedral de Mondoñedo (ACM), Pergaminos sueltos (Pergaminos), Armario 8, N. 34; Archivo de la Catedral de Zamora (ACZa), Leg. 13, N. 12; Archivo Histórico Nacional (AHN), Sección de Clero Secular y Regular (Clero), Car. 1107, N. 9; Car. 1126, N. 7-9, 11, 14, 17-20, 22; Car. 1127, N. 1-15, 19-20; Car. 1128, N. 1-16, 18-20; Car. 1129, N. 2-9, 11-20; Car. 1130, N. 1-19; Car. 1131, N. 1-1 Bis, 7-12, 14-23; Car. 1132, N. 1, 6-14 Bis, 15-21; Car. 1133, N. 1-6, 12-15; Car. 1134, N. 4-11, 13-20; Car. 1135, N. 1, 5-19, 21; Car. 1136, N. 1-6, 8-17, 19, 21; Car. 1137, N. 1-10, 12-21; Car. 1138, N. 1-11, 13-21; Car. 1139, N. 1-3, 5; Car. 1217, N. 8. * Santa María de Penamaior: AHN, Clero, Car. 1214, N. 7-16; Car. 1215, N. ī-5, 7-14, 16-22; Car. 1216, N. 1-16, 18-21; Car. 1217, N. 1-7, 10-21; Car. 1218, N. 1-16; Car. 1220, N. 3. * Santa María de Ferreira de Pantón: Archivo del Monasterio de Ferreira de Pantón (AMFP), Car. 1, N. 5-16.
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