Religious Cultural Heritage Research Articles

Dimentions of Contemporary Postmodern Pilgrimage as Glocal Religious Cultural Heritage

Contemporary practices of recreational and confessional travel and visit of sacred sites of various denominations focus multitude of orientations and attitudes regarding religious cultural heritage. Postmodern tourist experience of organisation and research encompasses wide space from local to global, from material to invisible, form forgotten to live heritage, and from sustainable to dynamic, from subjective to generally valid, acknowledged, and human in religious culture and everyday life. Transmission of traditional values and rituals, as well as actualisation of cultural practices basic for religions, confessions, and their communities would be impossible without sacral topoi as a focus of tourist interests, flow of people and dynamic site exploitation, and without development of the reflection on those processes. In regard of adjustment of religious and civic rights, motivations, interests and attitudes for sustainable development and representative identity, not only values of democratic social awareness, geopolitical, national, or ethnic balance are important, but as well the potential of social studies and structures to maintain optimal social policies and care addressing whole variety of uneven statuses. Keywords: Pilgrimage; Hierotopy; Religious Tourism; Glocal Mobility; Postmodern Culture; Sacred Sites; Heritage Perception; Visitor and User Reflections; Responsible and Accessible Tourism; Accommodation and Accessibility of Tourist Sites; Psycho-Somatic Impairments; Social Care

Digitalisation and Italian religious cultural heritage: the value of 'BeWeb'

Digitalisation and Italian religious cultural heritage: the value of 'BeWeb'

Digitalisation and Italian religious cultural heritage: the value of BeWeb

The process of digitalisation plays an important role for the valorisation and innovation of cultural heritage it may represent new kinds of cultural consumption, dissemination and preservation. The aim of this paper is to analyse the general process of digitalisation of cultural heritage and analyse BeWeb the official portal of Italian ecclesiastical cultural heritage. This study is an exploratory and qualitative analysis developed along two stages, in the first a theoretical framework about the digitalisation process was carried out, while in the second the case of BeWeb has been extensively analysed. The results show that main purpose of the portal is to promote the knowledge of the ecclesiastical cultural heritage owned by Italian dioceses and ecclesiastical cultural institutes on their self-owned holdings belonging to their historical, artistic, archival, and library assets and at the same time guarantee protection, valorisation and preservation of their heritage in a sustainable perspective.

Digitalisation and Italian religious cultural heritage: the value of 'BeWeb'

The process of digitalisation plays an important role for the valorisation and innovation of cultural heritage it may represent new kinds of cultural consumption, dissemination and preservation. The aim of this paper is to analyse the general process of digitalisation of cultural heritage and analyse BeWeb the official portal of Italian ecclesiastical cultural heritage. This study is an exploratory and qualitative analysis developed along two stages, in the first a theoretical framework about the digitalisation process was carried out, while in the second the case of BeWeb has been extensively analysed. The results show that main purpose of the portal is to promote the knowledge of the ecclesiastical cultural heritage owned by Italian dioceses and ecclesiastical cultural institutes on their self-owned holdings belonging to their historical, artistic, archival, and library assets and at the same time guarantee protection, valorisation and preservation of their heritage in a sustainable perspective.

The museum as prison and other protective measures in socialist Ethiopia

ABSTRACT In 1974 Emperor Haile Selassie was overthrown in a revolution that ended Ethiopia’s long Imperial history and ushered in a military Marxist dictatorship. The challenge of what to do with Ethiopia’s vast royal and religious cultural heritage–of symbolic national and Pan-African significance–immediately presented itself. This article considers the treatment of the Ethiopia’s historic heritages in the wake of the Emperor’s fall, examining both acts of iconoclasm and the proliferation of a cultural heritage bureaucracy in keeping with a putatively socialist political agenda. Focusing specifically on a UNESCO report about the proposed new National Museum, this study explores efforts to recast Ethiopia’s national narrative within a ‘progressive’ framework, and the influence of Leninist attitudes towards ‘imperial’ heritage in the wake of revolution. The latter evidences the impact of Soviet heritage concepts, known in Addis through the circulation of Progress Publisher books from the later 1970s onwards, and through educational sojourns by Ethiopian intellectuals to Soviet cities. Though the revolution was a destructive, iconoclastic process in which many (including the Emperor) lost their lives, it left a curious legacy regarding national cultural heritage, the very definition of which was dramatically expanded to include much more than royal crowns and Orthodox treasures.

The Legal Foundations of Religious Cultural Heritage Protection

It is common knowledge that the process of defining and protecting certain religious elements as invaluable heritage assets, is—more often than not—a complex one. In fact, it is exactly this, rather intricate, process that lends religious cultural heritage its powerful legal dimension, since the decision as to what and how is deemed worthy of protection and preservation is primarily made by Law. In this light, the present article will briefly examine the legal foundations for the protection of religious cultural heritage at the international level, in accordance with the principle of freedom of religion and the right to culture. Apart from the examination of various pertinent provisions, norms and regulations relating to the protection of religious heritage, crucial cultural themes will be also presented, utilizing a broader interdisciplinary approach of the subject matter. Within this framework, the model of res mixtae is introduced, in view of providing a better understanding of the numerous aspects of religious cultural heritage.

Barriers to the Digital and Physical Accessibility of the Religious Cultural Heritage of Holy Mount of Sofia

Accessibility of religious centres and their additional hierotopical natural and architectural spaces, although implied by virtues of responsibility, solidarity, care, charity, and love, does not seem to be internal characteristic priority in confessional specifics of socialisation of private and public places by Eastern Orthodox Christian Church. Management of living heritage (traditional and reconstructed), as well as of tangible (movable and immovable) church cultural heritage, of artworks and art performances according to their artistic value, and of feasts and practices, according to their touristic potential is accomplished mostly in the interest of their liturgical confessional function in the context of Eastern Orthodox Christian subcultural lifestyle in its whole traditional and contemporary global variety. Keywords: Cultural Heritage, Sacred Sites, Accessibility, Special Needs, Tourist Socialisation, Subcultures, Monuments of Culture, Eastern Christian Orthodox Church, Pilgrimage tourism, Holly Mount of Sofia

Religious Cultural Heritage: The Law and Politics of Conservation, Iconoclasm and Identity

Religious Cultural Heritage: The Law and Politics of Conservation, Iconoclasm and Identity

The Influence of Religious Cultural Heritage on President Truman, the Iran Crisis of 1946, and International Control of Nuclear Technology

The Influence of Religious Cultural Heritage on President Truman, the Iran Crisis of 1946, and International Control of Nuclear Technology

A RESEARCH ON FRUIT PRODUCTION POTANTIAL OF MARDIN PROVINCE

Mardin province is one of the oldest and rarest settlements with a number of religious cultural heritage where agricultural production emerged first. According to 2016 year statistics, it has a share of 0.11% in Turkey’s total fruit production which indicates that it is not a considerable fruit producer. Whereas, in this province, a number of fruit species can commercially be grown and cherry, pomegranate, pistachio, almond, olive and figs production is more prominent. Mardin has a terrestrial climate with considerably hot and dry summers, and cold winters. According to 2016 statistics total fruit production was realized to be 16.229 tons in Mardin. Considering the 2016 year total fruit production of Mardin districts, Kiziltepe, Omerli and Artuklu rank first, second and third with 3.424, 2.903 and 2.467 tons of fruit productions respectively as Mazidagi is the last with a production of 207 tons. Again, regarding the fruit production by species, 2.965 tons of pomegranate, 2.946 tons of cherry, 1.921 tons of pistachio, 1.888 tons of almond and 1.741 tons of olive were produced in Mardin in 2016. In this study, through presenting the existing status of the fruit production potential of the Mardin province, it was aimed to increase the awareness and set light to decision makers in future plans for making use of the existing fruit potential of Turkey.

Regulacje dotyczące krajobrazu priorytetowego a zagadnienie wolności religijnej imigrantów


 Imigracja w dzisiejszej Europe jest wielkim problemem. Zjawisko to jest potencjalnie niebezpieczne dla narodowego, kulturowego i religijnego status quo Polski. Zgodnie z polskim prawem, wolność religii powinna być zagwarantowana każdemu, kto znajduje się pod opieką tego prawa. Wolność religii zawiera w sobie prawo do posiadania świątyń. Prawo to jest przyznane każdemu Kościołowi lub związkowi wyznaniowemu. W korzystaniu z tego prawa nie ma rozróżnienia czy lub w jaki sposób Kościół lub związek wyznaniowy jest umocowany w prawie polskim. Wynika z tego, że nie ma bezpośredniej drogi prawnej, aby zabronić imigrantom budowania świątyń.
 Niedawno zmieniona ustawa z 2003 roku o planowaniu i zagospodarowaniu przestrzennym zawiera przepisy dotyczące tzw. krajobrazu priorytetowego. Powyższe regulacje mogą być użyte przez władze samorządowe, aby zapobiec zmianom w krajobrazie np. widoku miasta, przez wydania zakazu budowania świątyni z pewnymi architektonicznymi elementami. Zakaz ten nie może być zakwalifikowany jako naruszenie wolności religijnej, ale jako ograniczenie korzystania z tego prawa. Zakaz taki jest całkowicie uprawniony przez prawo autochtonów do zachowania narodowej, religijnej lub kulturowej spuścizny.

Religious Cultural Heritage and the Decision-making Framework of President Harry Truman

Religious Cultural Heritage and the Decision-making Framework of President Harry Truman

Heritage without heirs? Tangible and religious cultural heritage of the Vlach minority in Europe in the context of an interdisciplinary research project (contribution to the subject)

The article will analyze the principal problems concerning research on the cultural heritage of displaced communities in Europe from the perspective of the Vlach minority. Based on the field research conducted in several countries of Europe (e.g. Greece, Macedonia, Romania, Ukraine, Slovakia and Poland), I will present the main classification of the Vlach tangible heritage with special attention paid to the most important cultural monuments, including religious building developments (churches, icons, small religious architecture). I will portray the difficulties found in protecting this heritage and the role of cultural institutions in its preservation and exposition. It can be stated that the example of the Vlachs perfectly illustrates the complex processes related to cultures which were overwhelmingly subjugated by their neighbours and lost the fight. A neighbour, usually representing the culture of the majority, was stronger culturally, economically, politically and often militarily. The article focuses on the phenomena which classical anthropology used to inspect, claiming that its role is to protect what is fading into oblivion. Thus, the analysis of the Vlach culture presented herein refers to a much wider reflection, which is a synergy of ethnography, ethnology and cultural anthropology, and to the critical studies on heritage which are emerging in Poland.

Law and Religious Cultural Heritage in Europe

Law and Religious Cultural Heritage in Europe

Teaching Religious Pluralism and Study of Religious Cultural Heritage in Bulgarian Universities

The article aims to present good practices in academic religious education in Bulgaria. The paper provides an overview of religious education in Bulgarian universities, stating that it is currently mono-confessional both in private and in public universities. Non-confessional religious education is carried out only in the State University of Library Studies and IT (SULSIT) in Sofia. The introduced innovative training courses, teaching methods in the field of religious education, and new published teaching materials are commented. The paper gives examples of individual and group work of students. The last part of the article presents the results of two surveys with cluster of undergraduate and graduate students and data coming from qualitative research. The main conclusion is that learning outcomes from non-confessional religious education at the SULSIT are prerequisites for achieving the objectives of religious pluralism, for better training in cultural heritage, and to form an understanding to religious diversity.

With Justice He Judges and Makes War: Elite Leadership Choices, Nuclear Weapons Decisions, and Religious Cultural Heritage

With Justice He Judges and Makes War: Elite Leadership Choices, Nuclear Weapons Decisions, and Religious Cultural Heritage

Explaining American-Jewish liberalism: Another attempt

Despite publicized divergences among them, American Jews, as a totality, continue an adherence to liberal political tenets in the current context. Explanations are manifold but groupable under the following categories: marginality, earlier historical experiences, religious cultural heritage. The last, most prominent, tends to assume a mythological character, ignores the “non-liberal” stances many Jews have everywhere exhibited. Instead, “out-group” social position plus specific historical experiences provide the most seminal interpretation, to which should be added the “milieu” factor, among fellow Jews and with others. An essential ingredient within this formula is the socialist heritage, not in literal form for most but as a continuing guide for political orientations.