Search Results (97)

This study examines the distinctive male leadership—comprising procurators, parish priests, and chaplains—of the beguinage of St. Elizabeth in Valenciennes during the thirteenth and fourteenth centuries. Contrary to the majority of beguine communities in the southern Low Countries, where leadership appointments were dictated by religious or secular authorities, this community was entitled to elect its male administrators autonomously. The elected were generally influential figures in local religious and secular affairs and maintained a close relationship with the comital family of Hainaut. The analysis will demonstrate how this politically embedded ecclesiastical framework not only ensured doctrinal legitimacy but also mediated conflicts between secular lords and church authorities, thus enabling the community’s survival amid accusations of heresy and institutional repression. By examining the electoral criteria and functional specialization of male leaders, and their interactions with self-governed beguines, this research tries to offer a new perspective on the complex governance strategies of the medieval beguine movement. Full article

In Turkish literature, hajj travelogues have been written since the 13th century, conveying Muslims’ experiences during the pilgrimage and explaining how to perform hajj. With the development and widespread use of the modern means of transportation in Türkiye from the 1940s onward, the pilgrims increasingly started to travel by air to avoid the hardships and duration of long journeys. However, this shift led to a decrease in visits to historical places along the traditional pilgrimage route from Türkiye to Mecca and Medina, consequently changing the content and nature of Hajj narratives. In spite of these changes, Mehmet Barut, a mufti (cleric), offered a unique response through his travelogue Hicaz Yolları [Hijaz Roads], which can be seen as a reaction to the rise in modern means of transportation. In 1965, Barut began his hajj journey from Tokat, within the border of the Republic of Türkiye, and travelled to Mecca and Medina by bus. Along the way, he visited Ankara, Konya, Tarsus, Iskenderun, Reyhanlı, Aleppo, Damascus, Jerusalem, Halilurrahman, Amman, Tabuk, Khaybar, and Medina before finally reaching Mecca. Barut’s travelogue is a contemporary non-fiction work, yet it was written in classical Turkish. In choosing to follow the historical pilgrimage route—established during the Ottoman period and beginning in Anatolia—Barut sought to revive and preserve the spiritual and cultural destinations and hajj journeys. His travelogue not only demonstrates his own travel experiences, but also reflects examples from the travelogue menazil-i hajj, offering insights into the historical significance of the cities and stopovers along the route. This study examines Hicaz Yolları from two key perspectives. First, it compares Barut’s chosen route with the historical Ottoman hajj route, highlighting key service areas and stopovers. Second, it explores the literary value of Barut’s work and its significance in contemporary Turkish literature. Ultimately, this study reveals that Barut’s travelogue not only kept the memory of traditional hajj pilgrimages alive, but also revived a fading tradition in an era dominated by modern means of transportation. Full article

In 1979, Ayatollah Khomeini spearheaded the Islamic Revolution, toppling the secular Shah regime, a move that resonated with millions of people. Fast-forward to 2025, there has been a notable rise in secularism in Iran, even among 1979’s religious clerics. Currently, 73% of Iranians support the idea of separating Islam from the state and advocating for a secular government. As a result, there have been widespread anti-Islamist regime and pro-democratic protests during different periods, such as 2009–2010, 2017–2018, 2019–2020, and 2022–2023. The most recent development in 2024 was the victory of reformist candidate Masoud Pezeshkian in the presidential elections, defeating conservative candidate Saeed Jalili. This study examines the factors driving the rise of secularism, namely globalization, the systemic issues within the Islamic regime, the significant influence of the Iranian diaspora, and the impact of rapid urbanization. Full article

The Women, Life, Freedom (WLF) movement in Iran represents an existentialist and humanist liberation struggle against the country’s oppressive clerical regime. Grounded in existentialist philosophy, particularly Simone de Beauvoir’s concepts of autonomy, self-realization, and the pursuit of freedom, WLF extends beyond political reform to advocate for both personal and national liberation. The movement emphasizes self-determination, bodily autonomy, and agency, rejecting imposed identities and societal constraints. With over 120 years of Iranian women’s struggles as its foundation, WLF builds on past movements, such as the One Million Signatures Campaign, which raised awareness of legal discrimination and violence against women. The movement has also been shaped by globalization and “glocal” processes, fostering cross-cultural feminist solidarity among Iranian women both inside and outside the country. These transnational feminist networks connect local, national, and global movements, strengthening advocacy efforts. A defining feature of WLF is the role of male allies. Some men, particularly as partners in solidarity, actively challenge patriarchal norms and advocate for gender equality. Their participation reflects a shared commitment to human rights, national dignity, and freedom while acknowledging the importance of gender in shaping lived experiences and struggles. Ultimately, WLF is not just a gendered struggle but a unifying force that redefines Iranian identity. By intertwining personal and societal liberation within a global framework, the movement advances a transformative vision, one that challenges oppression, reclaims agency, and aspires for a just and equitable society. Full article

There is a widespread belief today, primarily among the agnostics and atheists, and even among the not so active believers, that all forms of religious belief, including Christian Catholicism, should remain outside the political realm, limited to private spirituality. This paper thematises, in the context of “positive laicity”, the way the Catholic Church changed its understanding of politics after the Second Vatican Council, regarding the involvement of believers, as serving the common good in a plural society. Using conciliar and post-conciliar documents as sources for reflection and argumentation, this paper outlines eight theological and anthropological assumptions regarding Catholic involvement in politics within the context of the 21st century, adapting the (post-)conciliar thought to the conditions of today’s globalised world. For Christians to do well in this responsible assignment, the starting point is Jesus Christ, both in the historical and in the cosmic project of God’s world in the making, expressed in the Old Testament as the arrival of God’s Kingdom. This article is methodologically limited, as the title states, to recognise and briefly sketch the content of a few basic theological–anthropological assumptions of Christian participation in politics, without going into the history of the issue, as well as to the authors who dealt with it in various aspects. In conclusion, we notice that the manner of religious action in politics described in this way presupposes that the believer has already left the state of infancy within his ecclesial community and is ready to make decisions within the political community based on his faith, competences and conscience, without clerical tutelage and obstruction. Full article

The expansion of empires and colonial rule significantly shaped the movement of religious communities, practices, and institutions across borders. This article examines the intersections of empire, colonialism, and religious mobility with a view to exploring how colonial administrations facilitated, restricted, or co-opted religious movements for governance and control. Religious actors—such as missionaries, clerics, traders, and diasporic communities—played roles in transnational exchanges, carrying faith traditions across imperial networks while simultaneously influencing local spiritual landscapes. The study situates religious mobility within the broader framework of colonial power structures and analyzes how missionary enterprises, religious conversions, and state-sponsored religious policies were used to consolidate imperial control. It also considers how indigenous religious movements navigated, resisted, or transformed under colonial rule. The case studies include Christian missionary networks in British and French colonies, the movement of Islamic scholars across the Ottoman and Mughal empires, and the role of Buddhism in colonial southeast Asia. These examples highlight the role of religion not just as a tool of empire but as a vehicle for indigenous agency, resistance, and syncretic transformation. This article explores the transnational mobility of religious artifacts, sacred texts, and pilgrimage networks, demonstrating how colonial expansion altered religious landscapes beyond political boundaries. The study critically engages with postcolonial perspectives to interrogate how colonial legacies continue to shape contemporary religious diasporas and global faith-based movements. Full article

The contemporary restructuring of religion and secularism demands a departure from conventional post-secular analyses that remain confined within the epistemic and institutional frameworks of the nation-state. This paper develops the concept of post-secular cosmopolitanization to theorize the dissolution of the secular–religious binary as a regulatory mechanism of power, revealing how religion and secularism are co-constituted through global entanglements that transcend national boundaries. Unlike dominant conceptions of post-secularism, which assumes the continued dominance of secular and national institutions despite religious resurgence, post-secular cosmopolitanization captures the ways in which transnational religious movements, digital religious networks, and global governance structures are reshaping religious authority, secular regulation, and political sovereignty. It is shown that this transformation leads to three major consequences: (1) the erosion of the nation-state’s regulatory monopoly over religious life as alternative religious and transnational actors emerge as influential governance entities; (2) the deterritorialization and fragmentation of religious authority, undermining traditional clerical and institutional hierarchies; and (3) the blurring of religious and secular domains, where global economic, legal, and political structures increasingly integrate religious actors, norms, and ethical frameworks. These developments signal a paradigmatic shift beyond the secularization thesis and dominant conceptions of post-secularism, necessitating a reconsideration of how power, governance, and religious authority function in a world no longer structured by the nation-state’s exclusive claim to sovereignty. By analyzing these entanglements, this paper provides a theoretical framework to understand the reconfiguration of global secular and religious orders, challenging entrenched assumptions about the trajectory of modernity. Full article

This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its tutelary gods, the Three Mao Lords 三茅真君. Through a detailed analysis of primary sources, including editions of the Maoshan Gazetteer, liturgical manuals such as the scripture (jing 經), litany (chan 懺), and performative texts such as the precious scroll (baojuan 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (lingyan ji 靈驗記) and divine medicine (xianfang 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. Building upon J.L. Austin’s speech act theory, this study reconceptualizes these textual innovations as a form of “text acts”, arguing that Maoshan texts did not merely transmit religious doctrine but actively shaped pilgrimages and devotional practices through their illocutionary and perlocutionary force. Additionally, this study also highlights the crucial role of social networks, particularly the efforts of key individuals such as Zhang Hefeng 張鶴峰 (fl. 1860–1864), Long Zehou 龍澤厚 (1860–1945), Jiang Daomin 江導岷 (1867–1939), Wang Yiting 王一亭 (1867–1938) and Teng Ruizhi 滕瑞芝 (fl. 1920–1947) who facilitated the reconstruction, reprinting and dissemination of these texts. Furthermore, this study considers pilgrimages to Maoshan as a form of popular mobilisation and resistance to anti-clerical and anti-superstition campaigns, illustrating how, against all odds, Maoshan emerged as a site where religious devotion and economic activity coalesced to sustain the local communities. Ultimately, despite the challenges identified in applying speech act theory to textual practices, the findings conclude that the survival and revival of Daoist traditions at Maoshan was not only a result of textual retention and innovation but also a testament to how religious rhetoric, when coupled with strategic social engagement, can fuel popular mobilisation, reignite collective devotion, and reshape cultural landscapes in transformative ways. Full article

The death of Russian dissident Alexey Navalny in a far-northern colony after three years of imprisonment was declared a martyrdom by the Russian opposition, reflecting the sentiments of a part of Russian society. This unexpected reference to martyr narrative by a largely secular and anti-clerical opposition has set a significant precedent when religious discourse is instrumentalized not only by official propaganda but also by its critics. The authors posit that the construction of a martyr narrative is deeply political, being a part of contemporary ideological war. This article argues that Alexey Navalny’s death and its subsequent sacralization by opposition figures represent a significant moment in contemporary Russian politics. By adopting religious narratives and symbols, the opposition not only mobilizes support but also challenges the regime’s monopoly on ideological and religious discourse. However, this strategic use of martyrdom carries inherent contradictions, reflecting the opposition’s ambivalent relationship with religion and the Russian Orthodox Church. Full article

On 14 June 2023, the European Parliament adopted Regulation (EU) 2023/1230 on machinery, which entered into force on 19 July 2023 (with some exceptions as per art. 54, according to a corrigendum issued to address a clerical error as regards the application dates in the original version) and shall apply from 20 January 2027, replacing the Machinery Directive 2006/42/EC. The main innovations/differences introduced by the Machinery Regulation (MR) compared to the Machinery Directive (MD) are critically analysed here, with a focus on sustainability issues. Some of these issues are covered by several international standards (such as BS 8887, ISO 10987 or DIN 91472), which also define the criteria and requirements for the remanufacturing process, although some technical gaps remain. Using the example of agricultural machinery, this paper proposes a methodology for determining the areas of acceptability for remanufactured products: these are expressed in terms of structural performance (e.g., the number of cycles ahead to failure expressed as the mutual of damage $1-D=0.625$) and the functional and safety requirements of the original machine. In this way, the issue of “substantial modification of machinery” is explored in terms of the safety obligations that the remanufactured machinery must fulfil. The paper is therefore a contribution to circular design by providing general criteria for the extension of the service life of machinery while at the same time considering safety issues. Full article

This article examines a single figure from Christian history, the reformed sinner known as Musa of Rome (d.c. 593). Tracing the evolution of Musa from Gregory the Great’s Dialogues to early modern pastoral texts, this study explores processes of condemnation, recalibration, and negotiation regarding dance in premodern Christianity. The first section analyzes medieval portrayals of Musa as expressions of “choreophobia,” a term borrowed from dance studies scholar Anthony Shay that denotes cultural anxiety surrounding dance. Here, I argue that choreophobic renditions of Musa sedimented medieval misogyny and conceptualized sin. The second section turns to late medieval sources that assess dance differently vis-à-vis dance studies scholar André Lepecki’s concept of “choreopolice” or “choreopolicing”. For this study, choreopolicing highlights how ecclesiastical authorities refashioned Musa as a moralizing vehicle to articulate and implement clerical agendas. The third and final section explores Musa’s inspiring aura as a sacred muse. In this vein, her kinesthetic afterlives helped Christian laity apprehend Marian piety, visualize the resurrected body, and communicate hope for redemption. Methodologically, this study embraces the frameworks of religious studies, medieval studies, and dance studies. However fictional and embellished retellings of the Musa story were, this article—the first in-depth scholarly study dedicated to Musa of Rome—demonstrates how the medieval dancing body manifested a site of political contestation, ecclesiastical control, and individual redemption. Full article

Background/Objectives: Systematic quality review of ultrasound exams is recommended to ensure accurate diagnosis. Our primary objectives were to develop a quantitative method for quality review of estimated fetal weight (EFW) and to assess the accuracy of EFW for an entire practice and for individual personnel. A secondary objective was to evaluate the accuracy of fetal sex determination. Methods: This is a retrospective cohort study. Eligible ultrasound exams included singleton pregnancies with live birth and known birth weight (BW). A published method was used to predict BW from EFW for exams with ultrasound-to-delivery intervals of up to 12 weeks. Mean error and median absolute error (AE) were compared between different personnel. Image audits were performed for exams with AE > 30% and exams with reported fetal sex different than newborn sex. Results: We analyzed 1938 exams from 890 patients. In the last exam before birth, the median AE was 5.9%, and the predicted BW was within ±20% of the actual BW in 97.2% of patients. AE was >30% in 28 exams (1.4%); image audit found correct caliper placement in all 28. Only two patients (0.2%) had AE > 30% on the last exam before birth. One sonographer systematically over-measured head and abdominal circumferences, leading to EFWs that were overestimated. Reported fetal sex differed from newborn sex in seven exams (0.4%) and five patients (0.6%). Images in four of these patients were annotated with the correct fetal sex, but a clerical error was made in the report. In one patient, an unclear image was labeled “probably female”, but the newborn was male. Conclusions: The accuracy of EFW in this practice was similar to literature reports. The quantitative analysis identified a sonographer with outlier measurements. Time-consuming image audits could be focused on a small number of exams with large errors. We suggest some enhancements to ultrasound reporting software that may help to reduce clerical errors. We provide tools to help other practices perform similar quality reviews. Full article

This paper analyses the commuting frequencies and modal choices of travellers in Melbourne, using a dataset reflecting travel behaviour before and after COVID-19. A factor analysis of 63 latent variables identified seven key factors, which were used in cluster analysis to examine the relationships between latent constructs, land use, and socio-demographic variables, as well as commuting behaviours. The analysis categorised white-collar employees into four groups based on their remote work engagement, with socio-demographics and industry type as key factors. The analysis shows that female clerical and administrative workers who worked from home during the pandemic are now returning to the office, raising gender equality concerns within society. Meanwhile, the education and training sector mandates office attendance despite the feasibility of remote work, as universities prioritise in-person attendance to attract more international students, impacting societal norms around telecommuting. The analysis revealed that saving on commute costs, reducing travel time, and spending more time with family are the among the primary factors influencing travel behaviour among white-collar employee’s post-pandemic. The study found that the decrease in public transport trips is associated with increased telecommuting rather than service dissatisfaction, especially among Central Business District (CBD) employees who still rely on public transport. This trend suggests that the CBD sector’s growing acceptance of remote work is reducing daily commutes, which puts additional pressure on public transport providers to sustain and improve their services. A decline in service quality could further reduce ridership, highlighting the need for consistent, high-quality public transport. Furthermore, the study found that increased telecommuting is likely to reduce car trips in the future, especially among healthcare and social workers who prefer driving due to public transport’s unreliability for their demanding schedules. By examining variables like the advantages and disadvantages of working from home, convenience, accessibility, and the efficiency of public transport, this study enhances the understanding of transport behaviour and underscores the need to improve public transport reliability to support sustainable cities as remote work grows. Full article

Chinese calligraphy is a significant aspect of traditional culture, as it involves the art of writing Chinese characters. Despite the development of numerous deep learning models for generating calligraphy characters, the resulting outputs often suffer from issues related to stroke accuracy and stylistic consistency. To address these problems, an end-to-end generation model for Chinese calligraphy characters based on dense blocks and a capsule network is proposed. This model aims to solve issues such as redundant and broken strokes, twisted and deformed strokes, and dissimilarity with authentic ones. The generator of the model employs self-attention mechanisms and densely connected blocks to reduce redundant and broken strokes. The discriminator, on the other hand, consists of a capsule network and a fully connected network to reduce twisted and deformed strokes. Additionally, the loss function includes perceptual loss to enhance the similarity between the generated calligraphy characters and the authentic ones. To demonstrate the validity of the proposed model, we conducted comparison and ablation experiments on the datasets of Yan Zhenqing’s regular script, Deng Shiru’s clerical script, and Wang Xizhi’s running script. The experimental results show that, compared to the comparison model, the proposed model improves SSIM by 0.07 on average, reduces MSE by 1.95 on average, and improves PSNR by 0.92 on average, which proves the effectiveness of the proposed model. Full article