Foundations Of Temple Research Articles

The pre‐contact temple system of Hālawa Valley, Moloka‘i, Hawaiian Islands

ABSTRACTBuilding upon a pioneering 1909 survey of Moloka‘i Island heiau (temples) by archaeologist John F. G. Stokes, the pre‐contact temple system of Hālawa Valley is described and analysed. Ten heiau were relocated and mapped, with seven sites test excavated and radiocarbon dated. The majority of sites are terraces or terraced platforms in architectural form, ranging in size from 72 to 1300 square meters in basal area. Functionally, the temples include fishing shrines (ko‘a), agricultural or fertility temples (heiau ho‘oulu‘ai), and one luakini or temple of human sacrifice dedicated to the war god Kū. The orientations of the temple foundations appear to be deliberate (rather than dictated by topography). One group is slightly offset from cardinality and shows an eastward orientation, likely associated with the god Kāne. A second group exhibits an orientation to the ENE, which is the direction of the star cluster Makali‘i (Pleiades), whose achronycal rising determined the onset of the Makahiki season dedicated to the god Lono. The radiocarbon dates indicate that the temples were constructed during the seventeenth to eighteenth centuries, or the Archaic States Period of the Hawaiian cultural sequence.

Bayesian regression versus machine learning for rapid age estimation of archaeological features identified with lidar at Angkor

Lidar (light-detection and ranging) has revolutionized archaeology. We are now able to produce high-resolution maps of archaeological surface features over vast areas, allowing us to see ancient land-use and anthropogenic landscape modification at previously un-imagined scales. In the tropics, this has enabled documentation of previously archaeologically unrecorded cities in various tropical regions, igniting scientific and popular interest in ancient tropical urbanism. An emerging challenge, however, is to add temporal depth to this torrent of new spatial data because traditional archaeological investigations are time consuming and inherently destructive. So far, we are aware of only one attempt to apply statistics and machine learning to remotely-sensed data in order to add time-depth to spatial data. Using temples at the well-known massive urban complex of Angkor in Cambodia as a case study, a predictive model was developed combining standard regression with novel machine learning methods to estimate temple foundation dates for undated Angkorian temples identified with remote sensing, including lidar. The model’s predictions were used to produce an historical population curve for Angkor and study urban expansion at this important ancient tropical urban centre. The approach, however, has certain limitations. Importantly, its handling of uncertainties leaves room for improvement, and like many machine learning approaches it is opaque regarding which predictor variables are most relevant. Here we describe a new study in which we investigated an alternative Bayesian regression approach applied to the same case study. We compare the two models in terms of their inner workings, results, and interpretive utility. We also use an updated database of Angkorian temples as the training dataset, allowing us to produce the most current estimate for temple foundations and historic spatiotemporal urban growth patterns at Angkor. Our results demonstrate that, in principle, predictive statistical and machine learning methods could be used to rapidly add chronological information to large lidar datasets and a Bayesian paradigm makes it possible to incorporate important uncertainties—especially chronological—into modelled temporal estimates.

하남지역 사찰공방 연구

This study examined the types and characteristics of workshops found in the Cheonwangsa Temple Site and Dongsa Temple Site among the temples of the Three Kingdoms and Goryeo Dynasty periods in the Hanam region. In the workshop of Cheonwangsa Temple Site, a tile kiln, a charcoal kiln, a copper furnace, and remains of bell-casting facilities can be found in the space between the main hall and the lecture hall. From these remains, it is presumed that the workshop inside the temple's precinct during the temple's founding period was moved outside the temple site after the remodeling but continued to supply tile and charcoal. The Dongsa Temple Site workshop was constructed by digging the ground where buildings were built during the Unified Silla Period. A furnace presumed to have been used for iron production and remains of bell casting facilities were found. These workshops were operated temporarily to make roof tiles and dharma crafts needed at the temple's foundation. There is no trace that they were continued afterward. Considering the workshops' location, type, and operation, Cheonwangsa Temple shows the characteristics of a government office. It is presumed that Dongsa Temple was founded as a memorial temple sponsored by nobles. The workshops inside and around the two temple spaces are presumed to be auxiliary facilities that directly produce and supply items needed by the temples. It is deemed that professional craftsmen operated them. The operation of these workshops was related to the size of the temples. It shows the characteristic of a government office supported by the central or local government at the time, like the Seongjeon Sawon (temple with the government office in charge of construction, repair, and operation of temples) during the Unified Silla Dynasty.

신화론으로 해석한 건축적 변화의 스토리텔링 문화관광

In this study, the values of storytelling to be applied to a culture tourism program were suggested by interpreting the Confucian ideology of Joseon and architectural changes in the later generations in terms of modern mythologies through Ahndong Bongjeongsa Temple. As the research method, Bongjeongsa Temple was examined from the aspect of Roland Barthes’s modern mythologies and discussed in three viewpoints found in the historical flow. The categories are the Confucian mythologic feature that shows the symbolism of how Bongjeongsa Temple was built through a human phoenix, the modern mythologic feature which dismantles the building to which Confucian supremacy was applied at the point of cultural assets restoration in 1960s, and the inherited mythological feature that the space of Manselu of Bongjeongsa Temple where Confucianism and Buddhism had been exchanged was applied to the construction of Seowons and to the elements of modern architecture later. The mythological values of storytelling culture tourism centered around Bongjeongsa Temple are as follows: First, Bongjeongsa Temple clearly reveals the semiotic meanings of ‘a phoenix’, ‘heavenly lamp’, ‘placenta of a king’ and etc. with its tale of establishment, and the analytic contents of the Buddhist tales implying a unified nation of those times should be reflected as the value of culture tourism storytelling. Second, the symbolized tradition in which a phoenix represents a king in the Bongjeongsa Temple foundation tale and the Confucian myth where Toegye is praised as a human phoenix need to be discussed as culture tourism contents that can be developed into an ideological value after being mixed with Buddhistic beliefs. Third, the dismantlement of ‘Wuhwalu’ and ‘Jinyeomun’ was the act of space restoration eliminating the complexity from the exchange between Buddhism and Confucianism, and needs to be recognized as the storytelling value to reflect on the modern mythological behavior exerted on Bongjeongsa Temple from which the historical trail had been erased. ‘Manselu’ of Bongjeongsa Temple is the space where monks and classical scholars interacted, and ‘Mandaelu’ of Byeongsanseowon, a Confucian building, has the common architectural element. It is the concept of ‘Nuhajinib’, shift of space and an entrance function, and ‘Lu malu’ to which nature was introduced with Chagyeong technique, and has been settled as the value of an inheritance factor of the traditional architectural culture today. Therefore, the archetetural elements related to the foundation tale of Bongjeongsa Temple can create the storytelling value with the implication of liberal arts that tourists can actually recognize with traditional architecture.

Myths and Realities of the Salt Lake Temple Foundation

Myths and Realities of the Salt Lake Temple Foundation

The Temple of Demeter Chthonia at Hermione

This paper presents the results of an architectural survey of the foundations of a Classical temple, presumably that of Demeter Chthonia, located inside the chief sanctuary of the ancient city of Hermione. It also studies ancient architectural members built into the walls of the Taxiarches Church situated on top of the temple foundations. By analysing these material remains and connecting them to the observations of 19th-century travellers to Kastri (Hermione), the paper draws conclusions about the original size and appearance of the Temple of Demeter Chthonia.

STONE TEMPLES OF YURYEV: PLANNING AND STAGES OF CONSTRUCTION

For a long time the localization of Yuriev (now Bila Tserkva — the city in the Kyiv region of Ukraine) has been the subject of discussions connected to the attempts to find a stone temple. Excavations in 1980-s, made by Ruslan Orlov, have discovered the remains of the temple and put the end to debate. The temple was interpreted as a four-pillar three-apsed structure and dated to the late 12th — first half of the 13th century. Further comprehension of the materials made the authors of the study to question this interpretation. In 2011 and 2014, in connection with the idea of a museum foundation and architectural reproduction the foundations of temple were discovered. Two outbuildings of the first half of the 12th century and the first half of the 13th century have been found. The outbuilding of the 12th century contained the building materials of the 2nd half of the 11th century. In the outbuilding of the first half of the 13th century bar bricks were found. After the excavations it was cleared that the foundations were significantly damaged and the apse was completely destroyed in 2008. New finds and materials allow to suggest that here two stone buildings have been existed. The first one was built in the second half of the 11th century and completely dismantled in the first third of the 13th century. From these materials the second temple was built with the participation of the builders of the Kyiv school and Western Europe. The latter have brought new masonry techniques and materials (brick and limestone sand mortar). There are good reasons to suggest that the new temple was a five-apsed.

A Ptolemaic-Roman Temple Foundation at Tell Timai

The mission of the University of Hawai’i at Tell Timai in 2009 began excavating the remains of a limestone temple foundation platform in the north-west area of the site. The foundations had been partially recorded in survey work conducted in 1930 by Alexander Langsdorff and Siegfried Schott, and again in the 1960s by New York University, however no known investigations of the structure were conducted. In 2017 as part of an Egypt Exploration Society Fieldwork and Research Grant, excavations were renewed to finalise the understanding of the temple’s construction techniques, and the date of the temple. The foundations were of a casemate design with internal fills of alternating silt and limestone chips. The ceramic evidence from within the construction fills dates its construction from the end of the Ptolemaic to the early Roman Period, and the temple’s superstructure was most likely taken down and the blocks reused in the late Roman Period (fourth to fifth century ce).

On the road to Great India – a Program of National Revival

The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894‑1983) – the most influential representative of the Birla family which members, known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The authors hope that this analysis will succeed in showing how the individual worldview of the founder left its mark on the idea of the whole family’s endeavours, and at the same time give voice to the range of ideas which, although already expressed at the turn of the nineteenth century, are still alive and influential in India today.

The Roman City of Altinum, Venice Lagoon, from Remote Sensing and Geophysical Prospection

AbstractGeophysical prospection on 14 ha integrates the processing and interpretation of vertical multispectral and oblique aerial images for uncovering the archaeology of the Roman city of Altinum. This Iron Age and Roman harbour city was completely abandoned in the early Middle Ages, when people moved to nearby lagoon islands, and so the site is particularly fit for the application of non‐invasive techniques. Primary aims of the research were to test the interpretation of archaeological structures in the city centre, estimate their degree of preservation in the subsoil, and update previous knowledge on the urban landscape. Target areas were identified first through remote sensing with later magnetic gradiometer mapping of the consular road (via Annia) and its adjoining streets, foundations of large buildings, theatres, temple and forum, a main canal with possible boatyard/storing place and workshops. Multi‐electrode automatic resistivity profile produced a very detailed survey of the little theatre (odeon) and basilica. The ground‐penetrating radar traced the city walls, while frequency‐domain electromagnetics mapped the street pattern.Buried archaeological structures were located with an estimated error < 0.5 m. Floors and foundations of Roman buildings and infrastructures appear to be preserved between 0.5 and 2 m depth. They probably relate to a re‐organization of the city, which occurred between the second half of the second century and the end of the first century BC, having via Annia and the forum as the main city axis, and incorporating few elements of the Iron Age settlement, such as the canal and city boundary. Eight city districts could be recognized, each one showing prevalent public, residential and other productive functions. In the ancient past the monumental buildings of the city were potentially visible from ships in the Adriatic Sea, and could act as nautical signals of the entrance to the lagoon along this low and otherwise monotonous coast. Copyright © 2015 John Wiley & Sons, Ltd.

Cities for People, Not for Profit. Edited by NeilBrenner, PeterMarcuse & MargitMayer (eds.), London/New York, 2011: Routledge. 284 pp., Paperback, 978‐0‐415‐60178‐8, $39.95. Hardback, 978‐0‐415‐60177‐1, $155.00.

Tijdschrift voor Economische en Sociale GeografieVolume 103, Issue 5 p. 624-626 Book Review Cities for People, Not for Profit. Edited by Neil Brenner, Peter Marcuse & Margit Mayer (eds.), London/New York, 2011: Routledge. 284 pp., Paperback, 978-0-415-60178-8, $39.95. Hardback, 978-0-415-60177-1, $155.00. Chris Baker, Chris Baker William Temple Foundation and University of Chester, UKSearch for more papers by this author Chris Baker, Chris Baker William Temple Foundation and University of Chester, UKSearch for more papers by this author First published: 16 November 2012 https://doi.org/10.1111/j.1467-9663.2012.00744.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume103, Issue5Special Issue: The design, experience and justice of mobility. Guest Editors: Huib Ernste, Karel Martens & Joris SchapendonkDecember 2012Pages 624-626 RelatedInformation

Tell El-Amarna, 2011–12

Two periods of fieldwork are covered in this report. The first, from late 2011, was primarily a further season of excavation at the South Tombs Cemetery, which saw an exploratory trench run across the flat wadi floor, confirming that it had, at least in part, been used for burials. A notable find was of a decorated wooden coffin that included an image of a canine-headed god. A programme of repairs at the North Palace was also completed. The second, in the spring of 2012, saw the start of a new project, the re-examination of the Great Aten Temple foundations, specifically an area at the front and another towards the rear where a stela and statue had been set up. The season ended with the study of the human bones from the 2011 excavations by the University of Arkansas bioanthropology team.

Faith and Volunteering in the UK: Towards a Virtuous Cycle for the Accumulation of Social, Religious and Spiritual Capital?

In the context of a communitarian discourse under the New Labour government (1997‒2010), the theoretical concept of social capital as developed by Putnam1 was influential on policy in welfare and community development. Faith communities, particularly those in ethnically and religiously diverse urban areas, were recognised as banks of social capital which could, as it were, be invested for the public good in areas such as urban regeneration, social welfare and - especially after September 2001 - in community cohesion and national security. Since 2010, under the coalition government headed by David Cameron, the notion of 'the Big Society' has been central in policy discourse. Under both governments, voluntary groups, including faithbased congregations and charities, have been urged to play a more significant role in community work and social welfare, and the 'volunteer' is portrayed as the archetypal good citizen. Debates continue as to whether this offers a genuine space for religion to make a contribution in the public sphere and/or whether it is the state seeking to control and exploit the voluntary and faith sectors, in part as a cynical cost-cutting exercise.2 In developing the debate on the relationship between faith and social capital, Baker and colleagues at the William Temple Foundation, drawing on Bourdieu's3 work on different forms of capital, have introduced the notions of 'religious capital' and 'spiritual capital'. In this article it is argued that when considering volunteering in such a theoretical framework, it is essential to examine the relationship of labour to the different forms of capital. One must recognise that volunteers, in supplying unpaid labour to churches and other religious or not-for-profit organisations, are among other things involved in an economic transaction. To what degree is the Marxist view that the accumulation of capital depends on the exploitation of labour relevant in this context? This article considers some of the empirical evidence from recent UK surveys and reports which cover faith and volunteering and which highlight their limitations in exploring the relationships between the different forms of capital. It then draws on qualitative reflections on the author's recent role as manager of a community centre attached to a Christian church building in a city in the north of England. In delivering a 'diaconal' programme of social care and community service activities reaching homeless and elderly people, the centre relied heavily on volunteers from the local community beyond the committed faithful members of the local church. Volunteers ranged from those whose motivations were religious or largely altruistic to those with instrumental motives and those whose unpaid labour was to some extent coerced by statutory agencies. Not only does this stretch the definition of the term 'volunteering', but it also raises some ethical and theological issues for a church espousing Christian values of justice, truth and human dignity while seeking to operate in the secular space of the public sphere.

The Enchanting Dream of “Spiritual Capital”

Spiritual capital has gained prominence in the past decade as the social capital of faith based organizations (FBOs). In a previous issue of Implicit Religion, Chris Baker and Jonathan Miles-Watson, of the William Temple Foundation (WTF), presented an exhaustive review of the relevant literature on social capital and spiritual capital, and proposed a notion of spiritual capital that includes religious culture motivating social action (Baker and Miles-Watson 2010). This interpretation has transformed the original notion of spiritual capital into a normative concept that seeks to celebrate spirituality rather than understand it. This paper presents a critical reflection on the implications of such an approach and argues for the differentiation and analysis of religious phenomena.

Faith and Traditional Capitals

This discursive literature review was originally produced for the Leverhulme Trust in 2007 by the William Temple Foundation as a part of a research project to test the concept of religious capital (along with associated ideas of spiritual, faithful and religious social capital) with new empirical research. The research project aims also to explore emerging alternative paradigms to “capital” as a way of describing and evaluating the role and contribution of faiths to civil society. To that end, the article traces the historical development of the concept of social capital and its use by three influential thinkers in the field, namely Pierre Bourdieu, James Coleman and Robert Putnam. It then proceeds to map emerging
 developments in the construction of definitions of religious and spiritual capital (and including ideas of religious social and faithful capital). It concludes with an extended discussion concerning some of the public policy implications of this research field, including the emerging concept of secular spiritual capital and its contribution to discerning common core values within the public domain.

Eulogizing Kūya as More than a Nenbutsu Practitioner: A Study and Translation of the Kūyarui

Kuya is widely known as a tenth-century Buddhist holy man who was first to spread nenbutsu practice among common lay people. The document that scholars regard as most credible for understanding who Kuya was is Kuyarui, which is a eulogy for Kuya written in Sino-Japanese (kanbun) in 970s by author of Sanboe, Minamoto Tamenori. This article first elucidates origins and influence of text. Then it approaches text as a piece of Buddhist biographical literature and examines its depiction of Kuya. It is argued that Kuya is depicted in Kuyarui not primarily as a nenbutsu practitioner but as a selfless holy man who rejects any status in world, yet serves it by promoting Buddhism in a variety of ways and by striving to relieve suffering of others. Finally, a translation of complete Kuyarui is provided. KEYWORDS: Kuya - nenbutsu - rui - Minamoto Tamenori - religious biography - shonin (ProQuest: ... denotes non-USASCII text omitted.) Kuya's life has long been deemed worth remembering.1 For over a thousand years depictions of him have been produced by a wide range of people, including aristocrats, Buddhist priests, tea-whisk makers, playwrights, novelists, sculptors, painters, dancers, musicians, and comedians (Ito and Miura [1993, 49] refer to Kuya as a rapper of namu Amida butsu). Accounts about Kuya can be found in collections of religious biographies (ojoden and kosoden), temple foundation stories (engi), an illustrated biography (eshiden), a noh play, medieval tale literature (setsuwa), and in most textbooks on Japanese history used in Japanese high schools. Historians today and much of general public remember Kuya2 as first to spread recitation of nenbutsu among common people, and many say he was founder of dancing nenbutsu (odori nenbutsu). He is thus seen as important for understanding history of Japanese Buddhism, particularly Pure Land Buddhism. Because of his perceived historical significance, scholars have frequently tried to reconstruct a historically accurate account of his life. To do this, they have accepted only a few primary sources as credible: a description of a dedication ceremony held by Kuya in 963 written by Miyoshi Michimune ... that is included in Honcho monzui ... (359-60); a brief biography of Kuya by Yoshishige Yasutane ... in Nihon ojogokurakuki ...; and a eulogy titled Kuyarui ... written by Minamoto Tamenori ... while a university student in Kyoto. Of these, scholars regard Kuyarui as most important source because it is earliest text to give an overview of his life and much of its contents, as will be shown below, are repeated in Yasutane's later and briefer account of Kuya's life. Using Kuyarui (hereafter, Rui) as their primary historical source on life of Kuya and on basis of particular understandings of religion in tenth century, historians have made claims about what type of person Kuya was. He is most commonly located in tradition of wandering ascetics (hijiri), particularly nenbutsu hijiri. Frequently, he has also been seen as a shamanic figure, a perception that is based largely on a depiction of him in Rui reciting nenbutsu while burning skeletal remains and on an assumption that his nenbutsu was regarded as a magical practice (see, for example, INOUE 1975, 237-38; KITAGAWA 1966, 117; HAYAMI 1996, 11). The Rui, however, does not depict Kuya as exhibiting any of characteristics most closely associated with shamanism, namely, ecstasy, spirit possession, or soul flight. Some historians, rather than reading Rui simply as a source to reconstruct life of Kuya, have analyzed it as a document that provides insight into religion of late tenth-century Japan. Hayami Tasuku, for example, has argued that depiction of Kuya in Rui reflects the ideal image of a nenbutsu proselytizer held by nobility (Hayami 1996, 26). …

Looking Again at Pompey's Theater: The 2005 Excavation Season

Continuing the work of our first season in the Theater of Pompey in 2002, our second excavation season (July-August 2005) revealed a layer of travertine slabs at 10.38 masl, which was probably a section of the foundation. We also investigated the area around an ancient pier, one of the pair between the excavation area and the passage under the stairs/seats that led to the Temple of Venus Victrix. By calculating the depth of the pier, we located the theater's facade and accurately established its radius and diameter. The pier's location showed that the widths of the arches on the facade varied. The measurements of other piers excavated by Baltard in the Largo dei Librari gave us the height of the facade arches and allowed us to calculate the dimensions of the Tuscan order that framed them and to speculate about its character and those of the two superimposed orders. Our excavation and site map (supplemented by archaeological studies of the early and middle 19th century) identify the north wing of the Pio Palace as the site of the Temple of Venus Victrix and indicate that the walls of the temple foundations are, as the Forma Urbis shows, slightly displaced toward the south and that the temple had an apse. From the two known stair positions, a comparison of the structural similarities between the Theaters of Pompey and Marcellus, and the 19th-century excavation plans of Baltard and Pellegrini, we suggest locations for the stairs to the upper floors and indicate how the different social classes could have reached their seats.

Stroke Symptoms and the Decision to Call for an Ambulance: Turn on People’s Minds!

To the Editor: We read with great interest the article by Mosley et al1 on factors related to calling an ambulance for stroke patients. The authors reported that “stroke” was referred as the problem (unprompted) by ≈50% of callers, whereas fewer than half of the calls were made within 1 hour from symptom onset. We agree with the authors on the necessity of interventions to more strongly link stroke recognition to immediate action to increase the number of stroke patients …

Cult and its State Financing - in an Etruscan res publica

The gold sheets from Pyrgi are mostly interpreted as a testimony of Carthaginian political influence on the city of Caere. We need not interpret the Etruscan-Punic bilingual text inevitably so, because its dates are obscure, but seemingly each text is dated in the manner of the actual party, and they are roughly corresponding. The only important difference shows that the leader of Caere, Ti. Velianas held his sway as a monarch in foreign affairs, but he retained the appearance of the libera res publica in internal policy. The unparalleled Etruscan text, according to a new interpretation of the first sentence, says that Ti. Velianas maintained the rites of the Juno-Astarte sanctuary out of his private property with a temple foundation. It says also that the performance of the cult was connected with a vaticination. These facts show that the cult was more independent from the Carthaginians than it was supposed and we may guess by which means the autocrat of Caere used his power.

Sustained benefit of a community and professional intervention to increase acute stroke therapy.

The ultimate test of an educational intervention is the sustainability of the effect after the intervention ceases. The TLL Temple Foundation Stroke Project was a quasi-experimental study aimed at increasing Food and Drug Administration-approved acute stroke therapy in a nonurban community in east Texas. During the intensive community and professional intervention (phase 2), significantly more patients with acute stroke received intravenous tissue plasminogen activator (tPA) compared with the preintervention period (phase 1). In the comparison community, no change was noted. We present the results of tPA treatment in the 6 months after the intervention ended (phase 3). Two hundred thirty-eight patients had a validated stroke during phase 3. Among patients who experienced an ischemic stroke, 11.2% in the intervention group received intravenous tPA compared with 2.2% in phase 1 (P =.007). In the comparison group, 1.4% received intravenous tPA in phase 3 compared with 0.7% in phase 1 (P>.99). Among eligible candidates for treatment, 69.2% were treated in phase 3 in the intervention community compared with 13.6% in phase 1 (P =.002). In the comparison group, 20.0% were treated in phase 3 compared with 6.7% in phase 1 (P =.45). There was 1 protocol violation among the 9 patients treated in the intervention community in phase 3. There was a sustained benefit of the intervention in increasing tPA treatments in the intervention community even after cessation of the educational effort. Treatments in the control community remained few through all 3 phases of the study. A carefully planned multilevel intervention can improve community stroke treatments even in a nonurban community.