By Bonna D. Wescoat
During this ebook, a distinctive crew of authors explores the best way house, position, structure and formality engage to build sacred event within the ancient cultures of the japanese Mediterranean. Essays deal with primary concerns and contours that allow structures to accomplish as spiritually transformative areas in historic Greek, Roman, Jewish, early Christian and Byzantine civilizations. jointly they reveal the a number of ways that works of structure and their settings have been energetic brokers within the ritual procedure. structure didn't simply host occasions; really, it magnified and increased them, interacting with rituals facilitating the development of rite. This booklet examines relatively the ways that principles and events generated by way of the interplay of position, outfitted setting, ritual motion and reminiscence contributed to the cultural formula of the sacred adventure in several spiritual faiths.
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Extra info for Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium
Procession initiated by the Armenians? Or its stopping by the Greeks, which is something that happens relatively regularly although not always with violence and in response to parallel attempts to bar Greek processions by the Armenians? Or is it the outbreak of violence between men of the cloth (in which the media reveled but which too has a long history on that site and many others). Here nothing about the architectural peculiarities or structure of the Holy Sepulchre can tell us much in relation to this ritual and its spontaneities (which may be regarded as its subversion or its extension).
Z. 1990. Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity, Chicago. Squire, M. 2009. Image and Text in Greco-Roman Antiquity, Cambridge. Staal, F. 1978. “The Meaninglessness of Ritual,” Numen 26, pp. 2–22. Staal, F. 1989. Rules without Meaning: Rituals, Mantras and the Human Sciences, New York. , ed. 2006a. Ritual and Communication in the Graeco-Roman World, Kernos, suppl. 16, Liége. Stavrianopoulou, E. 2006b. “Introduction” to Stavrianopoulou 2006a, pp.
Of particular signiﬁcance here is Panofsky’s development of Karl Mannheim’s sociological take on Weltanschauung (“worldview”) which Mannheim developed especially from reading the art history of Alois Riegl, and Pierre Bourdieu’s uses of Panofsky to create a nonreductive sociology. For discussion of Mannheim and Panofsky, see Hart 1993, esp. 534–7 and 541–66; Tanner 2003, pp. 10–12; Tanner forthcoming. For Bourdieu on Panofsky, see Bourdieu 2004. For discussion of Bourdieu and Panofsky, see Tanner 2003, pp.
Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium by Bonna D. Wescoat