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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Jesús Wiliam Huanca-Arohuanca; Edgar Gutiérrez-Gómez; Giovana Ccama-Ramos; Felipe Supo-Condori; +1 Authors

    The spectral space of the Andes has an architectural cultural richness based on the construction of shrines with a Christian tendency from Spain. The purpose of the study is to analyze and describe the historical process of the colonial Catholic churches located in the Aymara Altiplano of Peru. The study followed the qualitative parameter of historical documentation, where the colonial origin of the buildings was traced, their singular conceptual designs were established, and their use was examined, to finally explain their permanence in time, since they developed in two transcendental moments: the diachronic history and the systematic description of the characteristics in the current churches. Ecclesiastical sanctuaries such as San Pedro and San Pablo, San Juan Evangelista, Concepcion, and Santa Barbara began their construction in 1560, being the first and the oldest to be constituted by the Spanish, but strictly with functions of Christianizing and the collection of taxes from the indigenous people of the Altiplano.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Other literature type . Article . 2023 . Peer-reviewed
    License: CC BY
    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2023
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Other literature type . Article . 2023 . Peer-reviewed
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2023
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Vignato Giuseppe;

    Historical photographs of Kucha, mostly those taken by the Turfan German Expedition (1902–1914), can be used to recover information concerning the caves lost over the last century and features that cannot be seen any longer. The analysis of photographic material can help to individuate patterns and trigger thoughts leading to a better understanding of the sites, appreciate lost features, reveal the likely location of caves presently covered by debris, understand how caves were restored in antiquity, and suggest better ways to preserve and use rock monastery sites. Though this article focuses on Kucha, the proposed method can be used at other archaeological sites.

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    Other literature type . Article . 2023 . Peer-reviewed
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2023
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Other literature type . Article . 2023 . Peer-reviewed
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2023
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Lunde, Hannah Kristine Bjørke;

    Through the case of St Olav Ways, the aim of this article is to shed light on the ways in which the contemporary pilgrimage phenomenon in Norway is developed through a combination of interpretations of local religious history and inspiration from international pilgrimage developments, the Camino de Santiago in particular. Pilgrimage is increasingly becoming visible as a contemporary phenomenon in Norway, as in several other European countries where pilgrimage was long discredited as a religious practice. From the 1990s, pilgrimage routes leading to historical shrines have been developed, initiated by agents ranging from grassroot enthusiasts to governmental ministries. This is analysed as the heritagisation of religion and Caminoisation. In a broader perspective, this pertains to how interfaces between the spheres of religion, politics and cultural heritage management are central to the development of contemporary pilgrimage landscapes. A further aim of this article is to demonstrate the importance of taking administrative and political processes into account for pilgrimage studies. The study is based on ethnographic fieldwork and document analysis.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religions; Norwegian...arrow_drop_down
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2023
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religions; Norwegian...arrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2023
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Juan Luis De León; Iziar Basterretxea;

    Death is not only a universal biological fact; for the individual it is the “event horizon”. This fact has important symbolic meanings and complex social consequences. Any society, secular or not, must manage this reality. What response is given to the question of religious phenomenon in general, and to funerary practices in particular, in a secular society in which individuals with different religious sensibilities coexist? This article aims to analyse the response given by the Spanish state to the questions raised regarding burials by Muslim communities, the most widespread minority group in Spain as a whole. This response, which would be framed within what could be called a ‘cooperation model’, has encountered some difficulties as a result of the territorial organisation of the Spanish state. Despite this, the willingness to cooperate on the part of both the administrations that make up the state and the Islamic communities has made a situation of stable coexistence possible.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Other literature type . Article . 2023 . Peer-reviewed
    License: CC BY
    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2023
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Other literature type . Article . 2023 . Peer-reviewed
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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      Article . 2023
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Kennedy, Titus;

    The ancient city of Jericho, located at the archaeological site of Tell es-Sultan west of the Jordan River and adjacent to the Ein es-Sultan spring on the edge of modern Jericho, has often been associated with the biblical city of Jericho and the story found in the book of Joshua. The identification of Jericho with Tell es-Sultan is not disputed, and numerous excavation teams have affirmed Tell es-Sultan as Jericho. While excavations have also uncovered the fiery destruction of a walled city at Jericho, the date of the fall of Bronze Age Jericho and the association of this destruction with the narrative in the book of Joshua have been a point of disagreement among archaeologists for more than a century. The first excavations at Jericho (Tell es-Sultan) occurred in 1868 under the direction of Charles Warren, followed by soundings conducted by FJ Bliss in 1894, the expeditions of the years 1907–1909 and 1911 by Ernst Sellin and Carl Watzinger, the excavations of 1930–1936 directed by John Garstang, the 1952–1958 project of Kathleen Kenyon, brief excavations by Shimon Riklin in 1992, and the most recent excavations and restorations by the joint Italian–Palestinian team from 1997 to 2000 under Nicolo Marchetti and Lorenzo Nigro, followed by the 2009–2017 seasons directed by Jehad Yasin, Hamdan Taha, and Lorenzo Nigro. Although there is a significant deviation in views over the exact date of the destruction and abandonment, archaeological analyses of Jericho generally agree on the manner in which the city met its end, including a widespread fire, collapsed mudbrick walls, burning of the stored grain, and abandonment. However, assessing all of the archaeological data from Jericho IVc, both new and old, including pottery wares, Egyptian scarabs, a cuneiform tablet, stratigraphic analysis, and radiocarbon samples, allows a more definitive historical reconstruction concerning the chronology of the destruction of Jericho and its connections to the biblical narratives.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ Religionsarrow_drop_down
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    Other literature type . Article . 2023 . Peer-reviewed
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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      Article . 2023
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    Authors: Isabella Bruckner;

    Baptism is the sacramental celebration of Christian initiation. Paul’s letter to the Romans, which is central to the understanding of baptism, characterizes this sacramental event as a dying with Christ and the beginning of a new existence. This new mode of existence gains an aesthetic-performative form in the liturgical rites. The design of the liturgical spaces can then be understood as “petrified rites”. The imperial church basilicas and baptisteries of the Byzantine period in Ravenna bear particular witness to such petrified manifestations of liturgy. What took place in the liturgical rites found an aesthetic counterpart in the interior design and in the rich mosaic art of the ancient buildings. The Ravennese color-intensive wall and ceiling motifs substantiate in a sensuous way the eschatological aesthetic, which is opened to believers through baptism. Biblical texts, architecture, rite, and pictorial program thus form an aesthetic ensemble whose elements mutually illuminate each other and only gain their full depth of meaning in the context of this performative dynamic. This contribution analyzes the interplay of these different registers, based on some selected examples of Ravenna’s sacred buildings, and explores how the baptismal event is conveyed in them as an aesthetic access to the world.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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      image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Authors: Leena Taneja;

    Braj is a sacred place revered by Bengali Vaishnavas, followers of the bhakti sect of Vaishnavism, one of four branches of Hindu devotion. Followers of the sect worship the God Krishna, who it is believed manifested in Braj and carried out many divine feats and activities that are imprinted onto the land. Braj today is dotted with thousands of holy shrines, temples and natural places connected to Krishna. Devotees connect to Krishna through the landscape of Braj; it is where the transcendental and the physical realms meet. Braj has been transformed in a multitude of ways with the influx of money from Western sources, commercial enterprises and developers that wish to modernize and commercialize it for the new religious consumer. New infrastructure, condo developments and other changes illustrate both the challenge and the promise of modernity. This paper examines how these transformations are impacting the region of Braj.

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    Other literature type . Article . 2023 . Peer-reviewed
    License: CC BY
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Alessandra Celati;

    Drawing on a systematic study of the Savi sopra l’eresia archive in Venice, the most complete collection of historical records pertaining to Italian heretical movements and their repression, this article sketches the geography of heretical circles in Venice between the 1540s and the 1580s. The article puts space back into history and reads the history of religious dissent against the urban structure of sixteenth-century Venice, where streets and squares favored people’s encounters, allowing and fueling the exchange of information and the process of knowledge generation. Shifting the focus from people to places, and emphasizing fluidity and porosity, suggests new ways to pursue a more dynamic and performative conception of religious dissent.

    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/ IRIS - Università de...arrow_drop_down
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    image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
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    Other literature type . Article . 2023 . Peer-reviewed
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Scott J. Riddell; Steinunn Kristjánsdóttir; Guðrún Gísladóttir; Egill Erlendsson;

    In 2014, as part of the Kortlagning klaustur á Íslandi (Mapping Monasticism in Iceland) archaeological project, bulk samples retrieved from various archaeological sites associated with Icelandic monasticism were subsampled for pollen analysis. The objective was to discern something about the character of the past vegetation that surrounded the sites under archaeological investigation as well as to detect the presence of exotic pollen derived from plant species with medicinal, culinary, and other utilities. Two methods were applied: a standard pollen count (up to 300 pollen grains) and rapid scanning (where all pollen were examined but only exotics were recorded). The pollen surveys showed mixed results in achieving the intended insights, mostly due to taphonomic processes (wind and depositional environments), exacerbated by poor chronological resolution. However, there was sufficient data to suggest that careful selection and analysis of subsamples from archaeological contexts can allow some reconstruction of past vegetation communities and land use practices. The presence of cereal type pollen might suggest cultivation and/or storage of grain in association with medieval archaeological contexts. Furthermore, palynology was able to discern some evidence of the importation of plants for medicinal purposes to Iceland.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Federica Botti; Cristina Bianchi;

    Il conflitto russo-ucraino, oltre a causare un'inaccettabile perdita di vite umane, sta mettendo a dura prova l'integrità del patrimonio culturale dell'Ucraina, nonostante il fatto che entrambi i paesi coinvolti sono parti della Convenzione dell'Aia del 1954 per la protezione dei beni culturali in caso di armi Conflitto e il suo primo protocollo. Le Chiese sono uno dei beni storici più importanti dell'Ucraina come luoghi simbolici di identità religiosa ortodossa comune sia agli invasori e invaso. Il distruzione di questi luoghi e il loro danno intenzionale da entrambe le parti sembrano essere parte di un conflitto più generale riguardante disaccordi interni tra ortodossia russa e ucraina, che, a loro volta, riflettono due diversi punti di vista storici del rapporto russo-ucraino. Un breve ricostruzione delle relazioni tra le Chiese ortodosse operanti sul territorio ucraino dimostra come l'appartenenza religiosa ha influenzato il conflitto, facendolo diventare decisivo e profondamente divisiva, tanto che il Patriarcato di Mosca è diventato una parte attiva del conflitto. Questa circostanza favorisce l'ipotesi che sia proprio il patrimonio culturale religioso più a rischio di distruzione intenzionale. I russi, distruggendo i luoghi simbolici di ucraino identità religiosa (urbicide), affermare l'unità spirituale dei popoli russo e ucraino. Per la loro parte, gli ucraini tentano di cancellare la presenza russa e le comuni radici culturali religiose distruggendo edifici di culto cari alla tradizione del Patriarcato di Mosca (cancellare la cultura). Rifiutano le tradizioni imperiali della Russia e, allo stesso tempo, rivendicano una Chiesa indipendente. Ci si chiede se il processo di ricostruzione dopo la guerra terrà conto le identità culturali-religiose originali, o se coglierà l'occasione per adottare un nuovo (anche) l'identità religiosa, invece, e se i vecchi e nuovi strumenti offerti dalla legge siano adeguati. The Russian–Ukrainian conflict, in addition to causing an unacceptable loss of human life, is straining the integrity of Ukraine’s cultural heritage, despite the fact that both countries involved are parties to the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict and its First Protocol. Churches are one of Ukraine’s most important historical assets, as well as symbolic places of Orthodox religious identity common to both the invaders and the invaded. The destruction of these places and their deliberate damage on the part of both sides appear to be part of a more general conflict concerning internal disagreements between Russian and Ukrainian Orthodoxy, which, in turn, reflect two different historical views of the Russian–Ukrainian relationship. A brief reconstruction of relations between the Orthodox Churches operating on the territory of Ukraine demonstrates how religious affiliation has affected the conflict, causing it to become decisive and deeply divisive, so much so that the Patriarchate of Moscow has become an active part of the conflict. This circumstance favours the hypothesis that it is precisely the religious cultural heritage that is most at risk of deliberate destruction. The Russians, by destroying the symbolic places of Ukrainian religious identity (urbicide), affirm the spiritual unity of the Russian and Ukrainian peoples. For their part, the Ukrainians attempt to erase the Russian presence and the common religious cultural roots by destroying buildings of worship dear to the tradition of the Moscow Patriarchate (cancel culture). They reject the imperial traditions of Russia and, at the same time, claim an independent Church. The question arises as to whether the reconstruction process following the war will take into account the original cultural–religious identities, or whether it will take the opportunity to adopt a new (also) religious identity instead, and whether the old and new instruments offered by law are adequate.

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    Article . 2023
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  • image/svg+xml art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos Open Access logo, converted into svg, designed by PLoS. This version with transparent background. http://commons.wikimedia.org/wiki/File:Open_Access_logo_PLoS_white.svg art designer at PLoS, modified by Wikipedia users Nina, Beao, JakobVoss, and AnonMoos http://www.plos.org/
    Authors: Jesús Wiliam Huanca-Arohuanca; Edgar Gutiérrez-Gómez; Giovana Ccama-Ramos; Felipe Supo-Condori; +1 Authors

    The spectral space of the Andes has an architectural cultural richness based on the construction of shrines with a Christian tendency from Spain. The purpose of the study is to analyze and describe the historical process of the colonial Catholic churches located in the Aymara Altiplano of Peru. The study followed the qualitative parameter of historical documentation, where the colonial origin of the buildings was traced, their singular conceptual designs were established, and their use was examined, to finally explain their permanence in time, since they developed in two transcendental moments: the diachronic history and the systematic description of the characteristics in the current churches. Ecclesiastical sanctuaries such as San Pedro and San Pablo, San Juan Evangelista, Concepcion, and Santa Barbara began their construction in 1560, being the first and the oldest to be constituted by the Spanish, but strictly with functions of Christianizing and the collection of taxes from the indigenous people of the Altiplano.

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    Other literature type . Article . 2023 . Peer-reviewed
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      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Vignato Giuseppe;

    Historical photographs of Kucha, mostly those taken by the Turfan German Expedition (1902–1914), can be used to recover information concerning the caves lost over the last century and features that cannot be seen any longer. The analysis of photographic material can help to individuate patterns and trigger thoughts leading to a better understanding of the sites, appreciate lost features, reveal the likely location of caves presently covered by debris, understand how caves were restored in antiquity, and suggest better ways to preserve and use rock monastery sites. Though this article focuses on Kucha, the proposed method can be used at other archaeological sites.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Lunde, Hannah Kristine Bjørke;

    Through the case of St Olav Ways, the aim of this article is to shed light on the ways in which the contemporary pilgrimage phenomenon in Norway is developed through a combination of interpretations of local religious history and inspiration from international pilgrimage developments, the Camino de Santiago in particular. Pilgrimage is increasingly becoming visible as a contemporary phenomenon in Norway, as in several other European countries where pilgrimage was long discredited as a religious practice. From the 1990s, pilgrimage routes leading to historical shrines have been developed, initiated by agents ranging from grassroot enthusiasts to governmental ministries. This is analysed as the heritagisation of religion and Caminoisation. In a broader perspective, this pertains to how interfaces between the spheres of religion, politics and cultural heritage management are central to the development of contemporary pilgrimage landscapes. A further aim of this article is to demonstrate the importance of taking administrative and political processes into account for pilgrimage studies. The study is based on ethnographic fieldwork and document analysis.

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    Authors: Juan Luis De León; Iziar Basterretxea;

    Death is not only a universal biological fact; for the individual it is the “event horizon”. This fact has important symbolic meanings and complex social consequences. Any society, secular or not, must manage this reality. What response is given to the question of religious phenomenon in general, and to funerary practices in particular, in a secular society in which individuals with different religious sensibilities coexist? This article aims to analyse the response given by the Spanish state to the questions raised regarding burials by Muslim communities, the most widespread minority group in Spain as a whole. This response, which would be framed within what could be called a ‘cooperation model’, has encountered some difficulties as a result of the territorial organisation of the Spanish state. Despite this, the willingness to cooperate on the part of both the administrations that make up the state and the Islamic communities has made a situation of stable coexistence possible.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Kennedy, Titus;

    The ancient city of Jericho, located at the archaeological site of Tell es-Sultan west of the Jordan River and adjacent to the Ein es-Sultan spring on the edge of modern Jericho, has often been associated with the biblical city of Jericho and the story found in the book of Joshua. The identification of Jericho with Tell es-Sultan is not disputed, and numerous excavation teams have affirmed Tell es-Sultan as Jericho. While excavations have also uncovered the fiery destruction of a walled city at Jericho, the date of the fall of Bronze Age Jericho and the association of this destruction with the narrative in the book of Joshua have been a point of disagreement among archaeologists for more than a century. The first excavations at Jericho (Tell es-Sultan) occurred in 1868 under the direction of Charles Warren, followed by soundings conducted by FJ Bliss in 1894, the expeditions of the years 1907–1909 and 1911 by Ernst Sellin and Carl Watzinger, the excavations of 1930–1936 directed by John Garstang, the 1952–1958 project of Kathleen Kenyon, brief excavations by Shimon Riklin in 1992, and the most recent excavations and restorations by the joint Italian–Palestinian team from 1997 to 2000 under Nicolo Marchetti and Lorenzo Nigro, followed by the 2009–2017 seasons directed by Jehad Yasin, Hamdan Taha, and Lorenzo Nigro. Although there is a significant deviation in views over the exact date of the destruction and abandonment, archaeological analyses of Jericho generally agree on the manner in which the city met its end, including a widespread fire, collapsed mudbrick walls, burning of the stored grain, and abandonment. However, assessing all of the archaeological data from Jericho IVc, both new and old, including pottery wares, Egyptian scarabs, a cuneiform tablet, stratigraphic analysis, and radiocarbon samples, allows a more definitive historical reconstruction concerning the chronology of the destruction of Jericho and its connections to the biblical narratives.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Isabella Bruckner;

    Baptism is the sacramental celebration of Christian initiation. Paul’s letter to the Romans, which is central to the understanding of baptism, characterizes this sacramental event as a dying with Christ and the beginning of a new existence. This new mode of existence gains an aesthetic-performative form in the liturgical rites. The design of the liturgical spaces can then be understood as “petrified rites”. The imperial church basilicas and baptisteries of the Byzantine period in Ravenna bear particular witness to such petrified manifestations of liturgy. What took place in the liturgical rites found an aesthetic counterpart in the interior design and in the rich mosaic art of the ancient buildings. The Ravennese color-intensive wall and ceiling motifs substantiate in a sensuous way the eschatological aesthetic, which is opened to believers through baptism. Biblical texts, architecture, rite, and pictorial program thus form an aesthetic ensemble whose elements mutually illuminate each other and only gain their full depth of meaning in the context of this performative dynamic. This contribution analyzes the interplay of these different registers, based on some selected examples of Ravenna’s sacred buildings, and explores how the baptismal event is conveyed in them as an aesthetic access to the world.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Leena Taneja;

    Braj is a sacred place revered by Bengali Vaishnavas, followers of the bhakti sect of Vaishnavism, one of four branches of Hindu devotion. Followers of the sect worship the God Krishna, who it is believed manifested in Braj and carried out many divine feats and activities that are imprinted onto the land. Braj today is dotted with thousands of holy shrines, temples and natural places connected to Krishna. Devotees connect to Krishna through the landscape of Braj; it is where the transcendental and the physical realms meet. Braj has been transformed in a multitude of ways with the influx of money from Western sources, commercial enterprises and developers that wish to modernize and commercialize it for the new religious consumer. New infrastructure, condo developments and other changes illustrate both the challenge and the promise of modernity. This paper examines how these transformations are impacting the region of Braj.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Alessandra Celati;

    Drawing on a systematic study of the Savi sopra l’eresia archive in Venice, the most complete collection of historical records pertaining to Italian heretical movements and their repression, this article sketches the geography of heretical circles in Venice between the 1540s and the 1580s. The article puts space back into history and reads the history of religious dissent against the urban structure of sixteenth-century Venice, where streets and squares favored people’s encounters, allowing and fueling the exchange of information and the process of knowledge generation. Shifting the focus from people to places, and emphasizing fluidity and porosity, suggests new ways to pursue a more dynamic and performative conception of religious dissent.

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    Religions
    Other literature type . Article . 2023 . Peer-reviewed
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      Religions
      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Scott J. Riddell; Steinunn Kristjánsdóttir; Guðrún Gísladóttir; Egill Erlendsson;

    In 2014, as part of the Kortlagning klaustur á Íslandi (Mapping Monasticism in Iceland) archaeological project, bulk samples retrieved from various archaeological sites associated with Icelandic monasticism were subsampled for pollen analysis. The objective was to discern something about the character of the past vegetation that surrounded the sites under archaeological investigation as well as to detect the presence of exotic pollen derived from plant species with medicinal, culinary, and other utilities. Two methods were applied: a standard pollen count (up to 300 pollen grains) and rapid scanning (where all pollen were examined but only exotics were recorded). The pollen surveys showed mixed results in achieving the intended insights, mostly due to taphonomic processes (wind and depositional environments), exacerbated by poor chronological resolution. However, there was sufficient data to suggest that careful selection and analysis of subsamples from archaeological contexts can allow some reconstruction of past vegetation communities and land use practices. The presence of cereal type pollen might suggest cultivation and/or storage of grain in association with medieval archaeological contexts. Furthermore, palynology was able to discern some evidence of the importation of plants for medicinal purposes to Iceland.

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    Other literature type . Article . 2023 . Peer-reviewed
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    Article . 2023
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      Other literature type . Article . 2023 . Peer-reviewed
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    Authors: Federica Botti; Cristina Bianchi;

    Il conflitto russo-ucraino, oltre a causare un'inaccettabile perdita di vite umane, sta mettendo a dura prova l'integrità del patrimonio culturale dell'Ucraina, nonostante il fatto che entrambi i paesi coinvolti sono parti della Convenzione dell'Aia del 1954 per la protezione dei beni culturali in caso di armi Conflitto e il suo primo protocollo. Le Chiese sono uno dei beni storici più importanti dell'Ucraina come luoghi simbolici di identità religiosa ortodossa comune sia agli invasori e invaso. Il distruzione di questi luoghi e il loro danno intenzionale da entrambe le parti sembrano essere parte di un conflitto più generale riguardante disaccordi interni tra ortodossia russa e ucraina, che, a loro volta, riflettono due diversi punti di vista storici del rapporto russo-ucraino. Un breve ricostruzione delle relazioni tra le Chiese ortodosse operanti sul territorio ucraino dimostra come l'appartenenza religiosa ha influenzato il conflitto, facendolo diventare decisivo e profondamente divisiva, tanto che il Patriarcato di Mosca è diventato una parte attiva del conflitto. Questa circostanza favorisce l'ipotesi che sia proprio il patrimonio culturale religioso più a rischio di distruzione intenzionale. I russi, distruggendo i luoghi simbolici di ucraino identità religiosa (urbicide), affermare l'unità spirituale dei popoli russo e ucraino. Per la loro parte, gli ucraini tentano di cancellare la presenza russa e le comuni radici culturali religiose distruggendo edifici di culto cari alla tradizione del Patriarcato di Mosca (cancellare la cultura). Rifiutano le tradizioni imperiali della Russia e, allo stesso tempo, rivendicano una Chiesa indipendente. Ci si chiede se il processo di ricostruzione dopo la guerra terrà conto le identità culturali-religiose originali, o se coglierà l'occasione per adottare un nuovo (anche) l'identità religiosa, invece, e se i vecchi e nuovi strumenti offerti dalla legge siano adeguati. The Russian–Ukrainian conflict, in addition to causing an unacceptable loss of human life, is straining the integrity of Ukraine’s cultural heritage, despite the fact that both countries involved are parties to the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict and its First Protocol. Churches are one of Ukraine’s most important historical assets, as well as symbolic places of Orthodox religious identity common to both the invaders and the invaded. The destruction of these places and their deliberate damage on the part of both sides appear to be part of a more general conflict concerning internal disagreements between Russian and Ukrainian Orthodoxy, which, in turn, reflect two different historical views of the Russian–Ukrainian relationship. A brief reconstruction of relations between the Orthodox Churches operating on the territory of Ukraine demonstrates how religious affiliation has affected the conflict, causing it to become decisive and deeply divisive, so much so that the Patriarchate of Moscow has become an active part of the conflict. This circumstance favours the hypothesis that it is precisely the religious cultural heritage that is most at risk of deliberate destruction. The Russians, by destroying the symbolic places of Ukrainian religious identity (urbicide), affirm the spiritual unity of the Russian and Ukrainian peoples. For their part, the Ukrainians attempt to erase the Russian presence and the common religious cultural roots by destroying buildings of worship dear to the tradition of the Moscow Patriarchate (cancel culture). They reject the imperial traditions of Russia and, at the same time, claim an independent Church. The question arises as to whether the reconstruction process following the war will take into account the original cultural–religious identities, or whether it will take the opportunity to adopt a new (also) religious identity instead, and whether the old and new instruments offered by law are adequate.

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    Article . 2023
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