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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/
    Religions
    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
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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: Georgios E. Trantas;

    This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https:// creativecommons.org/licenses/by/ 4.0/). The Levant has diachronically been a highly contested region in terms of rights and entitlement, and, ultimately, in terms of sovereignty over territory. This is not a new phenomenon, particularly in a region that is laden with history. Religion has been, and still is, central in the demarcation and distinction of territorial custodianship, administration, and ownership, as it codetermines the terms and limits of boundaries by way of materiality in the public sphere. Antitheses and frictions are frequent over disputed territories and spatialities, where religioscapes overlap or intersect in a non-harmonious fashion. Especially at times of political unrest, religion, as a value system, as cultural heritage and as a collective identifier of self-perception, has a central role in the signification of (pre)dominance over territory. This holds true particularly for the Christian minorities in the Levant, with immediate consequences on their religious sites and their overall religiocultural heritage. In this light, I argue that this issue deserves extensive further study, to better understand and explain the complex georeligious landscape in the region, and specifically the place of Christianity therein by way of its materiality, given that the latter is mutatis mutandis under threat.

    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 . 2022 . Peer-reviewed
    License: CC BY
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    Article . 2022
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    Article . 2022
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      Other literature type . Article . 2022 . Peer-reviewed
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      Article . 2022
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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: Prakofyeva, Y.; Anegg, M.; Kalle, R.; Simanova, A.; +3 Authors

    Background: Historical ethnobotanical data can provide valuable information about past human-nature relationships as well as serve as a basis for diachronic analysis. This data note aims to present a dataset which documented medicinal plant uses, mentioned in a selection of German-language sources from the 19th century covering the historical regions of Estonia, Livonia, Courland, and Galicia. Methods: Data was mainly obtained by systematic manual search in various relevant historical German-language works focused on the medicinal use of plants. Data about plant and non-plant constituents, their usage, the mode of administration, used plant parts, and their German and local names was extracted and collected into a database in the form of Use Reports.

    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/ ZENODO; Archivio ist...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/
    Authors: Jaehee Han;

    The Gaganagañjaparipṛcchā is a Mahāyāna dharmaparyāya and is the eighth chapter of the great canonical collection of Mahāyāna Buddhism, the Mahāsaṃnipāta. The text is lost in the original Indic, but survives in Chinese and Tibetan translations, with several passages of the Sanskrit version preserved as quotations in later commentaries. It has been regarded as an authoritative canonical source throughout the intellectual history of Mahāyāna Buddhism, but scant scholarly attention has been paid to this important text. Thus, this paper aims to provide a concise yet comprehensive introduction of the Gaganagañjaparipṛcchā, including its textual history, its basic structure, and its reception in Indian, Tibetan, and East Asian Buddhist traditions. It also examines how the fundamental concepts of Mahāyāna Buddhism, such as emptiness, endlessness, and imperishability, are signified in the Gaganagañjaparipṛcchā by the image of the sky (Skt. gagana), the central metaphor of the text.

    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 . 2021 . Peer-reviewed
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    Article . 2021
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    Article . 2021
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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
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      Other literature type . Article . 2021 . Peer-reviewed
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      Article . 2021
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    Authors: Justin E. A. Kroesen;

    This article proposes storytelling as a tool to return historic church buildings to the people in today’s secularized society. It starts by recognizing the unique qualities shared by most historic churches, namely that they are (1) different from most other buildings, (2) unusually old, and (3) are often characterized by beautiful exteriors and interiors. The argument builds on the storytelling strategies that were chosen in two recent book projects (co-)written by the author of this article, on historic churches in the northern Dutch provinces of Frisia (Fryslân) and Groningen. Among the many stories “told” by the Frisian and Groningen churches and their interiors, three categories are specifically highlighted. First, the religious aspect of the buildings’ history, from which most of its forms, fittings, and imagery are derived, and which increasingly needs to be explained in a largely post-Christian society. Second, churches tell us local histories, because they were the communities’ most public space for centuries, and a room for social representation. Finally, third, local history is always “glocal”, because it is interwoven with multiple connections to other places far and near. Researching, cherishing, and telling these stories are powerful means to engage communities in the future preservation of their old churches as religious and cultural heritage. publishedVersion

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    Other literature type . Article . 2021 . Peer-reviewed
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    Article . 2021
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      Other literature type . Article . 2021 . Peer-reviewed
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    Authors: Gard Granerød;

    in it, Abra(ha)m wages war with a coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as hāʿibrî (traditionally translated “the Hebrew,” Gen 14: 13) characterises him as a person from the region Eber-nāri (Beyond-the-River). The article uses similar methods to argue that the names of people and places in Genesis 14 referred to political entities in and around Judah. Eventually, the article uses Anthony D. Smith’s theory of ethnic community and elements from postcolonial theory as “reading lenses” and a framework for analysing Genesis 14. Reading this way underscores that Genesis 14 originated and worked as an ethnic identity-forming story. The perception of Persia in Judaean/Jewish texts from antiquity contributed to the construction of a Judaean/Jewish identity. Genesis 14 gives an example of this

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    Authors: Jaehee Han; Soonil Hwang; Hyebin Lee; Jens Braarvig;

    Zhi Qian (支謙, fl. ca. 220–257 CE), a prolific Yuezhi-Chinese translator of Indian Buddhist scriptures into Chinese, is widely known for his broad range of styles and terminology. For several decades, his translation activities and his legacy in the history of Chinese Buddhist literature have been a rich field of research, particularly within the context of the transmission of Buddhism from India to China. In the present article, as a follow-up study to “Buddhism for Chinese readers: Zhi Qian’s Literary Refinements in the Foshuo pusa benye jing,” recently published by the authors in this journal, we offer additional reflections on distinctive features of Zhi Qian’s language. We focus on four unusual and interesting renderings in the Foshuo pusa benye jing (佛說菩薩本業經, T. 281), namely (1) santu 三塗 and (4) sishi buhu 四時不護. Through an analysis of these words and phrases, we discuss Zhi Qian’s translation techniques and lexical idiosyncrasies, highlighting their significance in our understanding of the dynamics of language contact and change in the early period of the Chinese Buddhist tradition. Thus, the paper investigates some key Buddhist terms as coined by the early translators on the basis of the classical Chinese and illustrates the semantic changes of the Chinese language taking place in the period as well as influence of Buddhist regimes of knowledge. (3) kong 空, wu xiang 無想 and bu yuan 不願 (2) shezui 捨罪

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    Authors: Simone Kotva; Eva-Charlotta Mebius;

    Biblical apocalypse has long been a source of contention in environmental criticism. Typically, ecocritical readings of Biblical apocalypse rely on a definition of the genre focused on eschatological themes related to species annihilation precipitated by the judgement of the world and the end of time. In this article, we offer an alternative engagement with Biblical apocalypse by drawing on Christopher Rowland and Jolyon Pruszinski’s argument that apocalypse is not necessarily concerned with temporality. Our case study is The Book of Enoch. We compare natural history in Enoch to Jean-Luc Marion’s phenomenological analysis of Biblical apocalypse as a way of seeing the world that worries human assumptions about the nature of things and thereby instigates an “anamorphosis” of perception. Following Timothy Morton’s adaptation of Marion’s idea of anamorphosis as an example of the ecological art of attention, we show how apocalypse achieves “anamorphic attention” by encouraging the cultivation of specific modes of perception—principally, openness and receptivity—that are also critical to political theology. In turn, this analysis of anamorphic attention will inform our rethinking of the relationship between environmentalism and apocalyptic themes in climate fiction today, with special reference to Megan Hunter’s The End We Start From.

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    Authors: Attinger, Gisela;

    Little has survived from medieval liturgical books in the Nordic countries other than fragments. It is often difficult, if not impossible, to state their exact provenance, but the contents sometimes indicate that they once belonged to a monastic institution. The article presents some of these sources, focusing on two fragments with music for the celebration of St Olav from Iceland and Sweden which show how an already established sequence of songs was adapted to fit the liturgical needs of a monastic community. In addition, it briefly presents two other Icelandic sources that follow monastic use and can shed more light on musical traditions in the Icelandic monasteries in the Middle Ages.

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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: Per Arvid Åsen;

    Gardening was an important part of the daily duties within several of the religious orders in Europe during the Middle Ages. The rule of Saint Benedict specified that the monastery should, if possible, contain a garden within itself, and before and above all things, special care should be taken of the sick, so that they may be served in very deed, as Christ himself. The cultivation of medicinal and utility plants was important to meet the material needs of the monastic institutions, but no physical garden has yet been found and excavated in either Scandinavia or Iceland. Especially the Cistercians were well known for being pioneer gardeners, but also other orders like the Benedictines and Augustinians practised gardening. The monasteries and nunneries operating in Iceland during medieval times are assumed to have belonged to either the Augustinian or the Benedictine orders. In Norway in addition other orders included the Dominicans, Fransiscans, Premonstratensians and Knights Hospitallers. Based on botanical investigations at all the Icelandic and Norwegian monastery sites, it is concluded that many of the plants found may have a medieval past as medicinal and utility plants, and with all the evidence combined, most probably were cultivated in monastery gardens.

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    Other literature type . Article . 2021 . Peer-reviewed
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    https://doi.org/10.20944/prepr...
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      Other literature type . Article . 2021 . 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/
    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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    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: Georgios E. Trantas;

    This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https:// creativecommons.org/licenses/by/ 4.0/). The Levant has diachronically been a highly contested region in terms of rights and entitlement, and, ultimately, in terms of sovereignty over territory. This is not a new phenomenon, particularly in a region that is laden with history. Religion has been, and still is, central in the demarcation and distinction of territorial custodianship, administration, and ownership, as it codetermines the terms and limits of boundaries by way of materiality in the public sphere. Antitheses and frictions are frequent over disputed territories and spatialities, where religioscapes overlap or intersect in a non-harmonious fashion. Especially at times of political unrest, religion, as a value system, as cultural heritage and as a collective identifier of self-perception, has a central role in the signification of (pre)dominance over territory. This holds true particularly for the Christian minorities in the Levant, with immediate consequences on their religious sites and their overall religiocultural heritage. In this light, I argue that this issue deserves extensive further study, to better understand and explain the complex georeligious landscape in the region, and specifically the place of Christianity therein by way of its materiality, given that the latter is mutatis mutandis under threat.

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    Other literature type . Article . 2022 . Peer-reviewed
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      Other literature type . Article . 2022 . 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/
    Authors: Prakofyeva, Y.; Anegg, M.; Kalle, R.; Simanova, A.; +3 Authors

    Background: Historical ethnobotanical data can provide valuable information about past human-nature relationships as well as serve as a basis for diachronic analysis. This data note aims to present a dataset which documented medicinal plant uses, mentioned in a selection of German-language sources from the 19th century covering the historical regions of Estonia, Livonia, Courland, and Galicia. Methods: Data was mainly obtained by systematic manual search in various relevant historical German-language works focused on the medicinal use of plants. Data about plant and non-plant constituents, their usage, the mode of administration, used plant parts, and their German and local names was extracted and collected into a database in the form of Use Reports.

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    Authors: Jaehee Han;

    The Gaganagañjaparipṛcchā is a Mahāyāna dharmaparyāya and is the eighth chapter of the great canonical collection of Mahāyāna Buddhism, the Mahāsaṃnipāta. The text is lost in the original Indic, but survives in Chinese and Tibetan translations, with several passages of the Sanskrit version preserved as quotations in later commentaries. It has been regarded as an authoritative canonical source throughout the intellectual history of Mahāyāna Buddhism, but scant scholarly attention has been paid to this important text. Thus, this paper aims to provide a concise yet comprehensive introduction of the Gaganagañjaparipṛcchā, including its textual history, its basic structure, and its reception in Indian, Tibetan, and East Asian Buddhist traditions. It also examines how the fundamental concepts of Mahāyāna Buddhism, such as emptiness, endlessness, and imperishability, are signified in the Gaganagañjaparipṛcchā by the image of the sky (Skt. gagana), the central metaphor of the text.

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    Other literature type . Article . 2021 . Peer-reviewed
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    Authors: Justin E. A. Kroesen;

    This article proposes storytelling as a tool to return historic church buildings to the people in today’s secularized society. It starts by recognizing the unique qualities shared by most historic churches, namely that they are (1) different from most other buildings, (2) unusually old, and (3) are often characterized by beautiful exteriors and interiors. The argument builds on the storytelling strategies that were chosen in two recent book projects (co-)written by the author of this article, on historic churches in the northern Dutch provinces of Frisia (Fryslân) and Groningen. Among the many stories “told” by the Frisian and Groningen churches and their interiors, three categories are specifically highlighted. First, the religious aspect of the buildings’ history, from which most of its forms, fittings, and imagery are derived, and which increasingly needs to be explained in a largely post-Christian society. Second, churches tell us local histories, because they were the communities’ most public space for centuries, and a room for social representation. Finally, third, local history is always “glocal”, because it is interwoven with multiple connections to other places far and near. Researching, cherishing, and telling these stories are powerful means to engage communities in the future preservation of their old churches as religious and cultural heritage. publishedVersion

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    Other literature type . Article . 2021 . Peer-reviewed
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    Authors: Gard Granerød;

    in it, Abra(ha)m wages war with a coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as hāʿibrî (traditionally translated “the Hebrew,” Gen 14: 13) characterises him as a person from the region Eber-nāri (Beyond-the-River). The article uses similar methods to argue that the names of people and places in Genesis 14 referred to political entities in and around Judah. Eventually, the article uses Anthony D. Smith’s theory of ethnic community and elements from postcolonial theory as “reading lenses” and a framework for analysing Genesis 14. Reading this way underscores that Genesis 14 originated and worked as an ethnic identity-forming story. The perception of Persia in Judaean/Jewish texts from antiquity contributed to the construction of a Judaean/Jewish identity. Genesis 14 gives an example of this

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    Authors: Jaehee Han; Soonil Hwang; Hyebin Lee; Jens Braarvig;

    Zhi Qian (支謙, fl. ca. 220–257 CE), a prolific Yuezhi-Chinese translator of Indian Buddhist scriptures into Chinese, is widely known for his broad range of styles and terminology. For several decades, his translation activities and his legacy in the history of Chinese Buddhist literature have been a rich field of research, particularly within the context of the transmission of Buddhism from India to China. In the present article, as a follow-up study to “Buddhism for Chinese readers: Zhi Qian’s Literary Refinements in the Foshuo pusa benye jing,” recently published by the authors in this journal, we offer additional reflections on distinctive features of Zhi Qian’s language. We focus on four unusual and interesting renderings in the Foshuo pusa benye jing (佛說菩薩本業經, T. 281), namely (1) santu 三塗 and (4) sishi buhu 四時不護. Through an analysis of these words and phrases, we discuss Zhi Qian’s translation techniques and lexical idiosyncrasies, highlighting their significance in our understanding of the dynamics of language contact and change in the early period of the Chinese Buddhist tradition. Thus, the paper investigates some key Buddhist terms as coined by the early translators on the basis of the classical Chinese and illustrates the semantic changes of the Chinese language taking place in the period as well as influence of Buddhist regimes of knowledge. (3) kong 空, wu xiang 無想 and bu yuan 不願 (2) shezui 捨罪

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    Authors: Simone Kotva; Eva-Charlotta Mebius;

    Biblical apocalypse has long been a source of contention in environmental criticism. Typically, ecocritical readings of Biblical apocalypse rely on a definition of the genre focused on eschatological themes related to species annihilation precipitated by the judgement of the world and the end of time. In this article, we offer an alternative engagement with Biblical apocalypse by drawing on Christopher Rowland and Jolyon Pruszinski’s argument that apocalypse is not necessarily concerned with temporality. Our case study is The Book of Enoch. We compare natural history in Enoch to Jean-Luc Marion’s phenomenological analysis of Biblical apocalypse as a way of seeing the world that worries human assumptions about the nature of things and thereby instigates an “anamorphosis” of perception. Following Timothy Morton’s adaptation of Marion’s idea of anamorphosis as an example of the ecological art of attention, we show how apocalypse achieves “anamorphic attention” by encouraging the cultivation of specific modes of perception—principally, openness and receptivity—that are also critical to political theology. In turn, this analysis of anamorphic attention will inform our rethinking of the relationship between environmentalism and apocalyptic themes in climate fiction today, with special reference to Megan Hunter’s The End We Start From.

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    Authors: Attinger, Gisela;

    Little has survived from medieval liturgical books in the Nordic countries other than fragments. It is often difficult, if not impossible, to state their exact provenance, but the contents sometimes indicate that they once belonged to a monastic institution. The article presents some of these sources, focusing on two fragments with music for the celebration of St Olav from Iceland and Sweden which show how an already established sequence of songs was adapted to fit the liturgical needs of a monastic community. In addition, it briefly presents two other Icelandic sources that follow monastic use and can shed more light on musical traditions in the Icelandic monasteries in the Middle Ages.

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    Authors: Per Arvid Åsen;

    Gardening was an important part of the daily duties within several of the religious orders in Europe during the Middle Ages. The rule of Saint Benedict specified that the monastery should, if possible, contain a garden within itself, and before and above all things, special care should be taken of the sick, so that they may be served in very deed, as Christ himself. The cultivation of medicinal and utility plants was important to meet the material needs of the monastic institutions, but no physical garden has yet been found and excavated in either Scandinavia or Iceland. Especially the Cistercians were well known for being pioneer gardeners, but also other orders like the Benedictines and Augustinians practised gardening. The monasteries and nunneries operating in Iceland during medieval times are assumed to have belonged to either the Augustinian or the Benedictine orders. In Norway in addition other orders included the Dominicans, Fransiscans, Premonstratensians and Knights Hospitallers. Based on botanical investigations at all the Icelandic and Norwegian monastery sites, it is concluded that many of the plants found may have a medieval past as medicinal and utility plants, and with all the evidence combined, most probably were cultivated in monastery gardens.

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    Other literature type . Article . 2021 . Peer-reviewed
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    https://doi.org/10.20944/prepr...
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