Search Results (112)

Portable Buddhist shrines refer to small-scale mobile or assembled shrines, typically made of wood, stone, clay, and metal. They were initially used as temporary ritual sites or ornamental attachments for temples and stupas, later becoming independent objects of devotion. This art form, the origins of which can be traced to ancient India and later diverse regional traditions, has been discovered in significant quantities along the Silk Road and neighboring regions. Previously, scholarly attention centered primarily on exquisite wall shrines, stupa-shaped shrines, and stele-shaped shrines. However, when factors such as the spatial arrangement and ritual functions of mobile ritual sites are taken into account, along with the materials and techniques employed in creating Buddhist shrines, artifacts such as badge-style bronze Buddha statues, painted silk banners, and wooden panel paintings may also be classified as portable Buddhist shrines. Accordingly, portable Buddhist shrines can be divided into three forms: pedestal, hanging, and open–close or mother–child. A key reason for this expanded classification is that all such forms are functionally and stylistically linked to large-scale cave temples. Moreover, these shrines share a common visual grammar, defined by the dynamic integration of images and texts and the mutual imitation and complementarity of statue and painting. This represents a quintessential example of cross-cultural dissemination and the coexistence of local traditions in Buddhist art. Full article

The article focuses on demonstrating the connections between works of visual art and their musical representation—in the sense of a musical response to a work that served as a source of inspiration. The discussion focuses on works by outstanding composers: Zbigniew Bargielski (born 1937), Zygmunt Krauze (born 1938), and a younger composer, Bettina Skrzypczak (born 1961). Among the distinguished artists are also the authors of works of visual art that provided the “causative impulse” for musical compositions: Władysław Strzemiński (1893–1952), Tadeusz Mysłowski (born 1943), Alberto Giacometti (1901–1966). Their works, taken into account by the composers, belong to various genres of visual arts: Strzemiński’s unistic painting fascinated Z. Krauze (including Unistic Compositions for solo piano), Mysłowski’s multimedia objects inspired the musical imagination of Z. Bargielski (Shrine for Anonymous Victim, Light Cross, Towards Organic Geometry), while Giacometti’s sculptures prompted B. Skrzypczak to interpret them musically (Vier Figuren). The methodological basis for developing the topic was the concept of ekphrasis, introduced into the field of musical semiotics (as musical ekphrasis) by the German musicologist Siglind Bruhn, as well as the work by Jacek Szerszenowicz, Artistic Inspirations in Music (2008), whose author, in the Polish context, undertook research on capturing the nature of the relationship between the extra-musical source of inspiration (artistic works) and music. Full article

On 1 April 2471 b.C., an impressive, unpredictable phenomenon occurred over the Delta of the Nile: a total solar eclipse, with the totality band almost centred on the sacred city of Buto, and the “capital” Memphis on the verge of the totality. This date is compatible with existing chronologies for the reign of Pharaoh Shepseskaf, who adopted a clamorous symbolic break with respect to the tradition of “solarized” kings started by Khufu. Indeed, his tomb was not built in view from Heliopolis and was not a pyramid, but a kind of unique monument resembling the symbolic shrine at Buto. The aim of the present paper is to investigate in a systematic way the possibility that the origin of this historical and architectural passage, which marks the end of the Fourth Dynasty, can be identified precisely in the 2471 b.C. eclipse, therefore furnishing a new astronomical anchor for the chronology of the Old Kingdom. Full article

The quality of the soundscape in historical districts is receiving increasing attention from urban governments due to its significant potential to highlight historical characteristics and enhance the acoustic environment of urban areas. However, there is still a lack of research on the relationship between natural and cultural soundscapes as they interact in historic areas. Using the historical area of Wuhou Shrine Museum in Chengdu as a case study, this study analyzed the differences in sound levels, sound source recognition, and subjective perception between two distinct spatial types: the historical street and adjacent urban forest. Additionally, structural equation modeling (SEM) was employed to explore the impact of sound source recognition and sound levels on subjective perception. The results reveal the following: (1) The soundscape interaction between the historical street and the adjacent urban forest exhibits a conflicting relationship, with cultural and natural soundscapes struggling to coexist harmoniously. (2) Within the historical region, L₁₀ has the strongest effect on subjective evaluation, while L₉₀ has the weakest. (3) Quietness is not always positively correlated with comfort and pleasure, indicating that a tranquil environment does not necessarily enhance pleasantness. These findings provide differentiated soundscape optimization strategies tailored to historical areas. Full article

This article concerns nōsatsu, also known in Japanese as senjafuda and generally known as “votive slips” in English. Nōsatsu emerged in the 18th century out of popular practices related to pilgrimage in the city of Edo. Nōsatsu practitioners who visited Buddhist temples or Shinto shrines would paste votive slips on walls or other surfaces in the belief that the pasted slip would function as a proxy for the pilgrim, continuing in prayer vigil after the pilgrim had left. Practitioners persisted in their pasting activities in the face of opposition from temples and shrines. Later, nōsatsu evolved into full-color pictorial woodblock prints meant for exchanging and collecting, rather than pasting, but the early history of pilgrimage, proxy devotion, and institutional resistance remained in both the memories of the practitioners and the iconography of the slips themselves. Through close visual analysis of several slips depicting Buddhist themes, this article will describe the attitude of transgressive devotion that characterizes nōsatsu culture. Full article

The adherents of various religions have during times of prayer and worship oriented themselves toward a fixed, sacred direction or location. Since ancient times, followers of Judaism have turned in prayer to Jerusalem. Traditionally, Zoroastrians have prayed facing a source of light—typically the sun or a fire—representing divine truth and presence. By the second and third centuries of the common era, many Christian communities prayed facing the east when offering the Lord’s prayer and other supplications. Initially, Muḥammad and his followers prayed toward Jerusalem, called the “Qiblih” (a technical word first used in the Qur’án for the direction of ṣalát, the Islamic obligatory prayer), but near the midpoint of Muḥammad’s ministry, the Qiblih was changed to the Kaabah in Mecca. In the mid-nineteenth century, the Báb, founder of the Bábí religion, redefined the Qiblih as “Him Whom God shall make manifest,” a figure whose imminent appearance the Báb anticipated. Years later, Bahá’u’lláh, founder of the Bahá’í Faith, confirmed the Báb’s designation of the Qiblih and claimed to be the figure promised by the Báb—and, thus, the Qiblih. Since Bahá’u’lláh’s passing in 1892, Bahá’ís have regarded the Shrine of Bahá’u’lláh near ‘Akká as their Qiblih. This paper considers three issues related to the concept of the Qiblih. First, it briefly surveys the concept in Judaism, Zoroastrianism, Christianity, Islam, and other traditions. Second, it examines the significance and implications of the Qiblih in Bahá’í texts and their antecedents in Bábí texts. In this regard, it argues that in Bahá’í theology, the Qiblih symbolizes the role, station, and authority of the Manifestation of God, the figure who, in Bahá’í thought, serves as the intermediary between God and humanity from age to age. Moreover, Bahá’u’lláh’s designation of a new Qiblih signaled the independence of the Bahá’í religion. Third, this study explores how from a Bahá’í perspective, Quranic verses concerning the Qiblih may be viewed. These include how Muḥammad’s alteration of the Qiblih to the Kaabah reflected his authority as the Manifestation of God to change a prior law. Further, attention is given to Qur’án 2:143 (“And thus We have made you a middle community…”), which occurs in the midst of the only verses in the Qur’án that decree a change in the Qiblih. Whereas Quranic commentators and scholars of Islam, influenced by the doctrine of Islam’s finality, interpreted the word “middle” (vasaṭ) in this verse as meaning just, moderate, or exemplary, Bahá’u’lláh affirmed the word’s more basic meaning and regarded the Muslim community as a religious community between other communities that preceded it and that will come after it, thus anticipating the emergence of a new religious community, which could potentially have its own Qiblih. Full article

The Shrine Madonna is a unique form of cult statuary within the wider Madonna and Child tradition, linked to broader Marian iconography. Building on previous scholarship, this article focuses on the visual relationship between the Virgin and the worshiper, giving primacy to the Shrine Madonna’s gaze. Analyzing three key examples: the Boubon, Rhineland, and Morlaix, Shrine Madonnas reveal how these objects function as mediators of sacred presence, theology, and compassion. Theoretical frameworks surrounding gaze theory and medieval concepts of vision and visuality buttress a discussion of three distinct gazes—direct, mutual, and averted—that facilitate a compassionate response and establish divine hierarchy. This work argues for a shift from viewing Shrine Madonnas as static devotional objects toward recognizing their dynamic role in mediating affective spiritual exchange. Shrine Madonnas are active subjects who command theological space and engage viewers through a reciprocal gaze that alters perception. Rather than passively being observed, they watch back, reflecting and redirecting the viewer’s desire, thereby implicating and transforming them. Full article

This study examines two proximate yet theologically and spatially disparate religious spaces in Seoul: the Jeoldusan Martyrs’ Shrine (Korean: 절두산 순교 성지; hereafter “Jeoldusan Martyrs’ Shrine”) and the Yanghwajin Protestant Cemetery (Korean: 양화진 묘원; hereafter “Yanghwajin Cemetery”). We propose the concept of isomorphic heterotopias and discuss the logic of intersecting memories. Drawing on Foucault’s concept of heterotopia and cultural memory theory, the study finds that the Jeoldusan Martyrs’ Shrine, through architectural enclosure, the exhibition of relics, and pilgrimage rituals, foregrounds the vertical redemption of martyrs’ flesh and faith, reinforcing ecclesiastical discourse and collective salvation narratives. In contrast, at Yanghwajin Cemetery, through dispersed tombstone layouts, egalitarian epitaph inscriptions, and public commemorative activities, the study finds that the site presents the dialectic of the martyr spirit within a secular spiritual space and individual testimonies. Despite their spatial heterogeneity, their geographic proximity generates a dialogical memory field: the vertical sacrality of the shrine is refracted through the cemetery’s horizontality, while the cemetery’s public spirit resonates with the shrine’s liturgical framework. This dialogical memory field, shaped by shared physical environments and common public narrative platforms—generates a long-term coexistence without convergence, producing a spatial relationship of “non-integrative entanglement” born of antagonism. At the same time, these sites are not isolated spatial fragments; rather, through urban governance, they are woven into the same memory politics network, forming an “isomorphic heterotopia.” Through politically inflected discursive narratives, both sites facilitate multidirectional flows of memory, preserving their respective “canons” while re-contextualizing each other within the same urban memory network. In doing so, they engage in an ongoing process of mutual rereading and co-construction, producing a re-contextualization of spatial memory and shaping a “composite historical sensibility” that, in turn, contributes to the city’s character. Full article

Xishu Gardens, an exemplary narrative of classical Chinese gardens, faces challenges in preserving its commemorative spatial structures while accommodating modern visitors’ needs. While trajectory analysis is critical, existing studies struggle to interpret multi-dimensional perception-preference data owing to spatiotemporal mismatches in multi-source datasets. This study adopted an improved Ward–K-medoids hybrid clustering algorithm to analyze 885 trajectory samples and 34,384 synchronized data points capturing emotional valence, cognitive evaluations, and dwell time behaviors via panoramic digital twins across three heritage sites (Du Fu Thatched Cottage, San Su Shrine, and Wangjiang Tower Park). Our key findings include the following: (1) Axial bimodal patterns: Type I high-frequency looping paths (27.6–68.9% recurrence) drive deep exploration, in contrast to Type II linear routes (≤0.5% recurrence), which enable intensive node coverage. (2) Layout-perception dynamics: single-axis layouts maximize behavioral engagement (DFTC), free-form designs achieve optimal emotional-cognitive integration (WTP), and multi-axis systems amplify emotional-cognitive fluctuations (SSS). (3) Spatial preference hierarchy: entrance and waterfront zones demonstrate dwell times 20% longer than site averages. Accordingly, the proposed model synchronizes Type II peak-hour throughput with Type I off-peak experiential depth using dynamic path allocation algorithms. This study underscores the strong spatial guidance mechanisms of Xishu Gardens, supporting tourism management and heritage conservation. Full article

In the dialogue between “wind” and “earth”, terroir-built heritage and the natural environment together construct the cultural landscape of agrarian civilization. Understanding historical heritage within the broader landscape system and recognizing the cultural connotations and collective spatial memory embedded in this dialogue are crucial for identifying the value of heritage, excavating urban history, and promoting high-quality development. This article examines the Water-distributing Shrine landscape structure (WSLS)—a Japanese model comprising four spatial elements: focus, boundary, direction, and domain—and explores its relevance for interpreting the spatial logic of Chinese historical cities. The study adopts a visual-analytical method combining literature review, historical document analysis, field observation, and diagrammatic interpretation. Through a case study of Taiyuan, a city shaped by the Fen River and surrounding mountain systems, this study analyzes the historical characteristics of WSLS elements, reconstructs Taiyuan’s cultural landscape structure, and proposes integrated heritage conservation strategies. Rather than treating cultural relics as isolated objects, the approach emphasizes structural relationships between nature and culture, revealing how spatial configuration encodes collective values. This study aims to preserve the spatial logic and symbolic landscape system of agrarian civilizations and offers a reference for other Chinese cities seeking to rediscover and protect their historical landscape heritage. Full article

Between the eighth and ninth centuries, the world entered a second period of strong winter monsoons, which precipitated a series of recurrent natural disasters, including reduced summer rainfall and prolonged droughts. The various types of droughts that occurred in southeastern China are documented in historical records, which also include the official-led ritual prayers to the local deities that were conducted during these challenging periods. As evidenced in these historical records, officials implemented a series of measures to provide solace to the populace, including the restoration of shrines and temples and the offering of sacrifices and prayers to the local deities, such as the Wutang God 吳塘神 and the Chutan God 儲潭神. These actions were intended to leverage the influence of the local deities to mobilise labour and financial resources for the implementation of public works, including the reclamation of barren land and the construction of dikes and ponds. These initiatives ultimately proved instrumental in enabling the populace to withstand the adverse effects of disasters. This approach represents a distinctive strategy for coping with drought in ancient China. It may provide insights into how governments and non-governmental organisations can utilise the influence of religious beliefs to unite people in addressing the climate crisis in the present era. Full article

This paper explores the material culture of religious life on the Greek island of Anafi during the peak tourism season of summer 2023. Through ethnographic fieldwork, the paper examines the public celebration of a number of feasts coinciding with the summer high season: the Transfiguration of Christ, one of the Great Feasts of the Orthodox Church, celebrated on the sixth of August; the Dormition of the Theotokos (Mary the “Birthgiver of God”) on the fifteenth, with evening Supplications to the Theotokos in church on every August weekday leading up to the feast; the feast and commemoration of the immensely popular Saint Fanourios on the twenty-seventh of August, with the main celebration centering on the preceding day’s vespers; and, in September, the major feast of the island: the Nativity of the Theotokos (8 September), which unfolds into four-days-long festivities, due to the main shrine of the island being dedicated to the protectress of Anafi, Panayia Kalamiotissa. This paper focuses especially on the role of commensality and shared meals in maintaining kinship ties and social communion. Ritualized festive eating emerges as a way of consolidating the community of permanent island residents and diasporic islanders returning for summer. The continuity of these embodied practices provides insight into Anafiot identity and lived religion. Ultimately, this paper reflects on how contemporary Orthodox theologians have re-discovered the priority of materiality and the senses in ecclesial life. Full article

This article explores the veneration of Hatixhe, an 18th-century Sufi saint from Tirana, Albania, whose legacy continues to resonate across religious and cultural boundaries. Despite limited historical records, Hatixhe’s sainthood is venerated through hagiographic narratives that portray her as a compassionate healer, spiritual protector, and symbol of resilience. This study investigates the visual, ritual, and sensory dimensions of her shrine, which has become one of the focal points for interfaith devotion in post-socialist Albania. Embodied rituals—such as touching her tomb and lighting candles—allow devotees to connect with her shenjtëri (“sainthood”). Through these acts, Hatixhe’s legacy as a grua e shenjt (“holy woman”) or grua e mirë (“good woman”) is anchored in both religious and cultural contexts, as her shenjtëri integrates local and national values, partly transcending Islamic frameworks. Hatixhe’s teqe, preserved through the efforts of her female heirs during the communist era, serves as a unique testament to a female lineage in Albanian Sufism. By examining the spatial, material, and symbolic aspects of her veneration, this study underscores the significance of Hatixhe’s shenjtëri as a site of blessing and communal solidarity for women, enriching the understanding of their roles in Albanian spiritual and social life. Full article

This article focuses on modern methods of documentation and visualization for a historic object. Digital photogrammetry and terrestrial laser scanning (TLS), which are essential tools for documenting cultural heritage in view of their rapid development in recent years, were used, compared, and analyzed. Furthermore, the use of available 3D computer graphics technologies for visualization is described and an optimal procedure for converting the object into VR and AR is proposed and implemented. The technologies presented in this article were tested within the context of a project on the reconstruction of the shrine of the Prophet Nahum in the city of Alqosh in northern Iraq, taking the shrine as a case study. Funded by ARCH Int. and provided by GemaArt Int., the restoration project started in 2018 and was completed in 2021. The ongoing documentation was prepared by the CTU and it used the materials for research purposes. Accurate documentation using photogrammetry, drones, and TLS was key to the restoration. Leica BLK360, Faro Focus S150, and GeoSlam laser scanners were used, as well as photogrammetric methods. In particular, the documentation process involved the creation of 3D textured models from the photogrammetry, which were compared to the TLS data to ensure accuracy. These models were necessary to track changes during the reconstruction phases and to calculate the volumes of rubble removed and materials added. Our data analysis revealed significant differences between the construction logs and the analysis of the accurate 3D models; the results showed an underestimation of the displaced material statements by 13.4% for removed material and 4.6% for added material. The use of heat maps and volumetric analyses helped to identify areas of significant change that guided the reconstruction and documented significant changes to the building for the investor. These findings are important for use in the construction industry with respect to historic sites as well as for further research focused on visualization using VR (virtual reality) and AR (augmented reality). The conversion of existing 3D models into VR and AR is rapidly evolving and significant progress was made during this project. The Unreal Engine (UE) game engine was used. Despite the significantly improved performance of the new UE 5 version, the data for conversion to VR and AR needs to be decimated to reduce the amount—in our case, this was by up to 90%. The quality appearance of the objects is then ensured by textures. An important outcome of this part of the research was the debugged workflow developed to optimize the 3D models for VR, which was essential for creating a virtual museum that shows the restoration process. Full article

An activity that is widespread but rarely closely examined in studies of pilgrimage is the enumeration of pilgrims (and related visitors) to shrines and their environs. Such “biopolitics of hosting” can play a significant role in mobilising the religious imagination of shrine administrators, especially in contexts of apparently growing secularity. Number can be deployed by professional hosts to represent undifferentiated visiting publics in terms of spiritual possibility. In these terms, precision in statistics is likely to be less useful than figures that can be viewed through a distanced lens of potentiality. These ideas are developed through an examination of the Christian pilgrimage site of Walsingham, in eastern England. Full article