• Digital Humanities and Cultural Heritage
• Publications close
• Research data close
• Other research products close
• Other literature type close
• CA close
• PL close
• Religions close
• OpenAIRE close

An increasing number of researchers support reproducibility by including pointers to and descriptions of datasets, software and methods in their publications. However, scientific articles may be ambiguous, incomplete and difficult to process by automated systems. In this paper we introduce RO-Crate, an open, community-driven, and lightweight approach to packaging research artefacts along with their metadata in a machine readable manner. RO-Crate is based on Schema$.$org annotations in JSON-LD, aiming to establish best practices to formally describe metadata in an accessible and practical way for their use in a wide variety of situations. An RO-Crate is a structured archive of all the items that contributed to a research outcome, including their identifiers, provenance, relations and annotations. As a general purpose packaging approach for data and their metadata, RO-Crate is used across multiple areas, including bioinformatics, digital humanities and regulatory sciences. By applying "just enough" Linked Data standards, RO-Crate simplifies the process of making research outputs FAIR while also enhancing research reproducibility. An RO-Crate for this article is available at https://www.researchobject.org/2021-packaging-research-artefacts-with-ro-crate/ Comment: 42 pages. Submitted to Data Science

The study attempts to analyze the post-war sacral architecture in Poland based on the example of churches built after 1945 in the area of the present archdiocese of Częstochowa. It presents the history of sacral architecture, with particular emphasis on the years 1945–1989. It further discusses issues concerning the style of churches and problems related to structures with very large areas and cubature. Problems related to churches erected as “catechetical centers” and smaller filial churches are also mentioned. The presented issues concerning the chosen archdiocese may constitute a representative example of sacral architecture in Poland.

This article examines the role of dreams in the life of the Tibetan Buddhist master Jetsun Drakpa Gyaltsen (1147–1216). Focusing on The Lord’s Dreams (Rje btsun pa’i mnal lam), Drakpa Gyaltsen’s only autobiographical text, along with the first biography of him written by his influential nephew Sakya Paṇḍita Kunga Gyaltsen (1182–1251), this paper explores the work of dreams in negotiating issues of identity and mortality. It argues that dreams were important sources of knowledge about the past, the future, and the dead in this context, creating intermediate spaces in which access to these times and individuals became possible.

This paper seeks to investigate how commemorative practices, rituals, and holidays are invented, deployed, and recast for political and ideological purposes, to reinforce and sustain a particular narrative of national identity. It argues that the choice of particular moments of a country’s past to be commemorated in calendars as national holidays and the way in which the collective past is preserved and remembered both reflect and articulate a country’s vision of its present essence, of who its people are. Recognizing the link between the collective memory and national identity, the Iranian states before and after the 1979 revolution made a special effort to articulate their narrative of the past by commemorating a particular set of holidays and rituals. Viewing the calendar as a political artifact, this paper compares changes in the Iranian national calendars in the Pahlavi era (1925–1979) and the Islamic Republic (1979–2018). It examines the inclusion of new religious holidays and the removal of national days associated with the monarchy as well as the assignment of new meanings and celebratory practices to the old ones as the signifiers of a political maneuver to articulate a new shared public memory and narrative of identity since the 1979 revolution. It then examines two nationwide celebrations before and after the 1979 revolution, representing two state-sponsored, competing narratives of Iranian identity: firstly, the 2500-year celebration of the Persian Empire in 1953, and, secondly, the Ashura commemoration, a religious gathering dedicated to the remembrance of Shia Imams. These commemorations provided the state a unique political opportunity to present its own appraisal of the past and, in turn, national identity.

Endowed with an in-depth and insightful analysis of the Church’s reality and the charism of reading the signs of the times, one of the greatest Polish pastoralists, founder of the Light-Life Movement, Fr. Franciszek Blachnicki (21 March 1921–27 February 1987) insistently postulated making the “Copernican turn” in the Church’s saving ministry. On the hundredth anniversary of his birth, it is worth looking at the guiding principles of the Congregation for Clergy Pastoral conversion of the parish community in the service of the Church’s evangelizing mission (29 June 2020) and analyze to what extent Blachnicki’s concept of pastoral conversion regarding the renewal of the parish is still valid and estimate whether it can still be an inspiration in pastoral discussions on the realization of the Church hic et nunc.

the next episode is being unveiled. After the stages Philippe Aries named death of the tame and then death of the wild, people today are finally experiencing the humanizing of death, which we call sharing death, whose influence is worth deep analysis. Our hypothesis is that today, Ars moriendi, meeting the needs of the dying, may be learned from the so-called death teachers, whose message is growing noticeably in society. This research shows a certain reversal of social roles that are worth noting and accepting. In the past, a priest was a guide and a teacher in the face of dying and death today, he has the opportunity to learn Ars moriendi from contemporary teachers of dying, to imagine an empty chair standing by a dying person. It is evident that a change is happening, a breakthrough, in perceptions of death

The purpose of this essay is to demonstrate how two distinct but deeply related literary genres, which had become especially prominent in the 7th century Nile-to-Oxus region, have left an enduring impression on the form and contents of the Quran. By saying this, it is not intended to suggest that the Quran was “influenced” by this or that extraneous or extra-textual phenomenon. Rather, it is suggested that, along the lines of the Quran’s own theory of revelation, it speaks through Muḥammad, “the language of his people” (Q14:4). Stated another away, the Quran employs themes and structures from both epic and apocalypse that would have been familiar to its audience in order to reveal and make clear its most cherished sacred truths, among which are: the Oneness of God, the Oneness of Religion and the Oneness of Humanity. Epic and apocalypse, then, emerge as features of the cultural and imaginative language of the intended audience of the Quran, just as Arabic is its “linguistic” language.