Religious Buildings

Zusammenfassung: Die Bezeichnung "Raum der Stille" umfasst eine Vielfalt an Typen und Konzeptionen von Sakralraumformen, die schwerlich unter einem gemeinsamen Nenner zu fassen sind. Meistens wird unter "Raum der Stille" eine relativ neue Sakralraumform verstanden, die dadurch gekennzeichnet ist, dass sie meistens in einem den Raum umfassenden säkularen Bereich verortet ist wie in Flughäfen, Krankenhäusern, Einkaufszentren usw. Im Zuge einer zunehmenden Pluralisierung der Sakralbaulandschaft in Westeuropa und Nordamerika gibt es eine zunehmende Vielfalt von Sakralbauformen, die, abhängig von Konzept und Gestaltung, entweder dem monoreligiösen, dem interreligiösen oder dem multireligiösen Bereich zuzuordnen sind. Außerdem gibt es "Räume der Stille", die sich dieser Dreiteilung entziehen. Hierbei handelt es sich meistens um schlicht gestaltete Räume, die wenig bis keine Symbolik verwenden und eher als "leerer Raum", "neutraler Raum" oder "Freiraum" gestaltet sind. Obwohl meistens konzeptionell gedacht als toleranzfördernder Begegnungsraum zwischen Menschen unterschiedlicher Glaubenstraditionen und (nichtreligiöser) Weltanschauungen, geht die konkrete Nutzung von Räumen der Stille oftmals mit Konflikten zwischen unterschiedlichen Nutzergruppen einher.

Summary: The term “Multifaith Space” – mostly used for lack of a better word – encompasses a variety of types and concepts of sacred space forms that are difficult to subsume under one common denominator. Most of the time, the term “Multifaith Space” is used to denote a relatively new form of sacred space, which is characterized by the fact that it is usually located within a secular space which encompasses the multifaith space, such as airports, hospitals, shopping malls, etc. The increasing plurality of the sacred landscape in Western Europe and Northern America coincides with an increasing variety of these sacred space forms, which, depending on their respective concepts and designs, can be assigned to either the monoreligious, the interfaith or the
multifaith domain. There are however also multifaith spaces that elude this three-way division: these are mostly neutral designed rooms that contain little to no symbolism and are more or less designed as “empty spaces”, “neutral spaces” or “free spaces”. Although predominantly conceptually conceived as a tolerance-promoting meeting space between people of different faiths and (non-religious) worldviews, the concrete use of multifaith spaces is often accompanied by conflicts between different user groups.

Transcending Architecture considers the mysterious, profound, and real power of designed environments to address the spiritual dimension of our humanity. By bringing in perspectives from within and without architecture, the book offers a wide, critical and nuanced understanding of the lived relationship between the built and the numinous worlds.

Far from avoiding the charged issues of subjectivity, culture and intangibility, the book examines phenomenological, symbolic and designerly ways in which the holy gets fixed and experienced through buildings, landscapes, and urban forms, and not just in institutionally defined “religious” or “sacred” places.  Acknowledging that no individual voice can exhaust the topic, Transcending Architecture brings together a stellar group of scholars and practitioners to share their insights: architect Juhani Pallasmaa and philosopher Karsten Harries, comparative religion scholar Lindsay Jones and architectural theoretician Karla Britton, sacred architecture researcher Thomas Barrie and theologian Kevin Seasoltz, landscape architect Rebecca Krinke and Faith & Form magazine editor Michael Crosbie, are among the illustrious contributors.

The result is the most direct, clear, and subtle scholarly text solely focused on the transcendental dimension of architecture available. This book thus provides, on one hand, understanding, relief, and growth to an architectural discipline that usually avoids its ineffable dimension and, on the other hand, a necessary dose of detail and reality to fields such as theological aesthetics, material anthropology, or philosophical phenomenology that too often fall trapped into unproductive generalizations and over-intellectualizations.

Summary
This report documents the widespread, systematic use of sexual violence by the Myanmar Army during its brutal “clearance operation” in northern Rakhine State in the second half of 2017. This operation has driven over 680,000 Rohingya villagers into Bangladesh.
Testimonies of 36 refugees, eight of whom are rape survivors, provide evidence that government troops raped well over 300 women and girls in or near at least seventeen villages across Maungdaw and northern Buthidaung townships, as well as in Maungdaw town, during the operation. With over 350 villages attacked and burned at this time, this number is likely only a fraction of the actual total of women raped.
In the weeks before the official launch of the operation on August 25, thousands of Myanmar Army troops were deployed from existing military camps in Rakhine State, and from central Myanmar, to reinforce Border Guard Police posts throughout northern Rakhine State. These troops were the main perpetrators of sexual violence, at every stage of the operation.
Before the start of the operation, the troops committed rape during security patrols and “anti-terror” raids in remote rural areas, where many men had gone into hiding for fear of arrest and torture. In two villages alone in northern Buthidaung, six women and one six-year-old girl were gang-raped by government troops in the weeks before August 25. However, the majority of rape incidents, involving hundreds of women, took place during the actual attacks starting on August 25, when large numbers of troops entered villages shooting indiscriminately, torturing and killing civilians, and burning houses. Women and girls were caught and raped in their houses, as they were running away, or after being rounded up in large groups in or near the villages; some were horribly mutilated. In the village of Tula Toli (Min Gyi) in northern Maungdaw, survivors estimate that well over one hundred women and girls were raped during the attack; many were also killed.
The sexual violence did not only take place in rural areas. Witnesses described the capture and rape of women in the town of Maungdaw after August 25, when it was in a security lockdown by hundreds of troops.
Women fleeing to the border were also targeted for rape. Scores of women and girls from Buthidaung were raped when security forces caught them trying to cross the Mayu mountain range to reach the Bangladesh border.
Sexual violence involved hundreds of soldiers and occurred across the length of Maungdaw and northern Buthidaung. Such scale and breadth of incidence provides strong evidence that rape was systematically planned and used as a weapon against the Rohingya population.
In five locations—including Maungdaw town itself—women and girls were forcibly detained and raped in military camps, for periods of up to two weeks. This can only have been authorized by commanding officers of the camps.
Rape was committed flagrantly by groups of soldiers, who jointly beat, held down, or tied up women and young girls, and took turns to rape them. Often this took place in front of other troops, and sometimes in front of civilians, showing clear confidence of impunity, which can only have come from shared knowledge of authorization to rape.
Most of the rape incidents involved other forms of brutal torture, including biting, beating, cutting with knives, and burning. In eleven villages, as well as Maungdaw town, rape victims are known to have been killed or died from their injuries. This indicates that rape was part of an overall strategy to mete out savage punishment to women and girls – apparently for their very identity as Rohingya.
The pattern of mutilation of women’s breasts and genitals after rape—already apparent in 2016—suggest a specific directive to instill terror in this way, flaunting the army’s ability not just to sexually possess the women of their “enemy,” but also destroy their very means of reproduction.
The well-publicized events in Tula Toli—in which over a hundred women were gang-raped and tortured, with many burned alive—provide compelling evidence of specific orders to commit mass rape. Without such orders, it would be impossible for an estimated 400 troops from different camps, backed up by air support, to so precisely coordinate the massacre of hundreds of civilians in the morning and then methodically gang-rape women over a period of hours in the afternoon.
The systematic use of rape as a weapon is a war crime, a crime against humanity, and a tactic of genocide, for which Myanmar’s military leaders must be held responsible.
It is imperative that the Myanmar government stops blindly defending its armed forces. The government must take immediate action to end the military’s systematic atrocities, including sexual violence, not least for the danger posed to the entire society. By authorizing and directing their troops to commit rape, military commanders are encouraging them to find sexual gratification from acts of violence that inflict pain and terror, and cause irreparable damage to women’s lives. With hundreds of thousands of troops deployed across Myanmar, this has horrifying implications for the safety of women and girls throughout the country.
The Myanmar government must order an immediate stop to its army’s atrocities against civilians, including rape, and begin processes to hold the army’s entire command structure to account. A first step to this is to allow the UN Fact Finding Mission into the country.

This article offers an attempt to compile an archaeological map of the South-Western Crimea drawing on
extensive archival material. The man focuses of the study is on medieval churches located in the valleys of the
Alma and Kacha rivers. Based on the archival data available, I have been able to locate 62 cave and ground
churches.
In course of my work, I have addressed a number of shortcomings of earlier studies. First, over the years,
significant archaeological material has accumulated that, due to unclear circumstances, was not made properly
accessible for academic study. These materials are nowadays stored across a variety of archives and stock
collections (St. Petersburg, Moscow, Kiev, Sevastopol, Simferopol, Bakhchisarai). The compilation offered
brings together these scattered data for the first time. Second, there were numerous inaccurate and obscure
topographical names of location of churches, either duplicated or not specified. These have been clarified and
amended. Thirdly, I have offered updates on visual archiving of the churches that have been insufficiently
competent or outright incorrect, with pool illustrative material. Forth, structural classification of cave churches
was also elaborated. Lastly, through the analysis of the data, I was able to argue for new overall dating of the
churches. Cultic Christian buildings in the Alma Valley date to the 8th–13th cc., in the Kachinskaya Valley 9th–
15th cc.
It also followed from the archive data analysis that the cluster of churches in two river valleys –
Alminskaya (13 units) and Kachinskaya (49 units) – are mutually different. The quantitative variation of
structures there also manifests itself in the variety of the types of churches. There are 4 cave and 9 ground
churches in the Alminskaya Valley, 7 cave and 35 ground churches in the Kachinskaya. It proved impossible
to typologically identify only 7 churches located in the Kachinskaya Valley. In terms of their structural
planning, the ground churches are predominantly single-nave, single-apse buildings, two of which were rebuilt
into cruciform churches of various datings. In the Kachinskaya Valley, there is also a three-nave, three-apse
cross-domed church.

Archaeological study of León (Spain) and the territory in Late Antiquity and Early Medieval Age. Recent excavations let us know an organized land, with civitates surrounded by cemeteries, funerary churches, monasteries and peasant sites.
Estudio arqueológico de León (España) y su entorno en la más temprana Edad Media a partir de recientes investigaciones arqueológicas, que permiten comenzar a definir un territorio bien ordenado y organizado, con cabeceras jerárquicas en civitates. Paralelamente, el entorno suburbano fue también adoptando los rasgos propios del entorno de las civitates tardoantiguas: necrópolis antiguas y nuevos cementerios cristianos, con edificios de culto martirial – mauseoleos, martyria, basílicas funerarias y monasterios.

Nineteenth-century Montréal convents are complex, multi-functional buildings. As a form of collective housing, convents provided an alternative urban "space" for women. one in which they were able to realize themselves individually and collectively. This thesis explores the Mother House of the Grey Nuns, typical of Montréal's convents, as a purpose-built environment for women.

The research involves the extensive use of a unique documentary legacy preserved in the archives of the Grey Nuns: the architectural drawings and written accounts or Soeur Saint-Jean-de-la-Croix (1854-1921), in addition to the religious community's annals and period photographs. These documents recorded how the nuns organized their own built environment and permit a reconstruction of the convent's spatial arrangements, one hundred years after the fact. Although this building is monumental and designed by prominent Montréal architect Victor Bourgeau, it is only from exploring the perspectives of the users that we can truly see how large institutions operated. The division of the plans, the massing of the convent and its siting, among other aspects, communicate the nuns' distinct way of Iife, one that questioned the traditional boundaries of public and private imposed by society in turn-of-the-century Montréal, albeit from a limited position.

The convent is situated within the larger context of nineteenth-century Montréal, especially its hospitals, schools, asylums, and homes. While it shared many of the distinctive architectural features that characterized these building types, the convent also differed from them significantly in its organization. This thesis is intended to enrich our understanding of convents, the place in history of religious communities and the development of women in Québec.

The Framing of Sacred Space offers the first topical study of canopies as essential spatial and symbolic units in Byzantine-rite churches. Centrally planned columnar structures--typically comprised of four columns and a roof--canopies had a critical role in the modular processes of church design, from actual church furnishings in the shape of a canopy to the church's structural core. As architectonic objects of basic structural and design integrity, canopies integrate an archetypical image of architecture and provide means for an innovative understanding of the materialization of the idea of the Byzantine church and its multi-focal spatial presence.

The Framing of Sacred Space considers both the material and conceptual framing of sacred space and explains how the canopy bridges the physical and transcendental realms. As a crucial element of church design in the Byzantine world, a world that gradually abandoned the basilica as a typical building of Roman imperial secular architecture, the canopy carried tectonic and theological meanings and, through vaulted, canopied bays and recognizable Byzantine domed churches, established organic architectural, symbolic, and sacred ties between the Old and New Covenants. In such an overarching context, the canopy becomes an architectural parti, a vital concept and dynamic design principle that carries the essence of the Byzantine church. The Framing of Sacred Space highlights significant factors in understanding canopies through specific architectural settings and the Byzantine concepts of space, thus also contributing to larger debates about the creation of sacred space and related architectural taxonomy.

DISCOUNT PRICE: https://global.oup.com/academic/product/9780190465186/?cc=us&lang=en&promocode=AAFLYG6

ABSTRACTS and key words for individual chapters available through the link:
http://www.oxfordscholarship.com/view/10.1093/acprof:oso/9780190465186.001.0001/acprof-9780190465186?rskey=2i6XIu&result=1

BOOK REVIEWS:
https://www.arlisna.org/publications/reviews/1306-the-framing-of-sacred-space-the-canopy-and-the-byzantine-church;
https://networks.h-net.org/node/846873/pdf
https://www.academia.edu/37328366/Review_of_Jelena_Bogdanovic_The_Framing_of_Sacred_Space_The_Canopy_and_the_Byzantine_Church
https://www.academia.edu/38119678/Critical_note_on_The_Framing_of_Sacred_Space._The_Canopy_and_the_Byzantine_Church_by_Jelena_Bogdanovic_in_Medieval_Archaeology_62.2_December_2018_455-456
http://www.bmcreview.org/2018/02/20180249.html
http://www.maticasrpska.org.rs/stariSajt/casopisi/ZMSLU_46.pdf pages 283-285

Ayvalik is an unusual Ottoman town because of its history. In the early-tweentieth century, the town was turkized after being under the influence of Greek population and culture along for approximately two century time. In Greek period in Ayvalik, churches, which are serving as cores, provide the dwellings to grow in their surroundings like in many Christian towns. Analysing the settlements around these churches, it can be seen that the street fabric and building blocks are formed around the churches. The Hamidiye Mosque dated to the late-nine- teenth century, and which was built by Sultan Abdülhamid the Second, is a small but symbolically important addition to Ayvalik’s urban structure. This mosque which was built with the impact of the Greek revolution in 1821 seems to have a symbolic attitude embodying the power of the central government rather than serving as a congregational place for the muslim community; the power of imperial capital, taking the rule over, following the mutiny, which came after a period of economical and cultural prosperity provided by the autonomy of a city-state.

IX–X centuries were marked with the introduction of innovation in all spheres of urban culture of Azerbaijan. In this period the type of city was established which existed without fundamental changes throughout the middle Ages. The position of the city has changed. From the city–fortress which was in the IV–VII centuries, the city becomes a major political–administrative, trade–craft and cultural center.  Archaeological investigation of the medieval cities of Azerbaijan shows that they acquired a common Islamic character with characteristic topographical parts and new types of monumental structures in IX–X centuries. The features of urbanized standards are clearly traced, integration processes are brightly manifested and cultural ties expand. The process of urbanization reaches the highest level in the XI–XII centuries. The Muslim burial tradition is spreading since the VII century. Tower mausoleums were an architectural phenomenon of the Seldjoukid era, and they became an integral part of the architectural landscape of cities. An important aspect of the progressive development of cities is the continuity of cultural heritage and traditionalism. Local pre–Islamic traditions were transformed and played a significant role in the formation of medieval urban culture.

After the end of the Second World War eastern parts of war defeated Germany became the Soviet Occupied Zone (SOZ).  In 1949 this SOZ became the German Democratic Republic (GDR), a new socialist state. Capital of this new state became East Berlin, the Soviet occupied zone of Berlin. In the years that followed the GDR was re-constructed as a socialist Utopia. During the period of the SOZ building was restricted to retaining and renovation of, primarily, dwellings. War damaged places of worship were hastily repaired and provisional churches were built termed “Notkirchen”, for congregations that had lost their place of worship during the war or for refugees from the east, mostly Roman Catholics.  In 1949 for seven churches were built, six for catholic worship and one for Lutheran.  Typically these are simple structures, barracks, erected for temporary use.
In this paper the religious buildings and the construction of a socialist urban environment in eastern Germany is discussed, the three decades from the end of the Second World War until the adoption of the Monument Preservation Law of 1975.

Religious transformations in modern societies are not merely a discursive or demographic phenomenon, they also relate to religious architecture in urban space and affect the built environment at its core. Many churches, for instance, are in the process of reuse, closure, or even demolition. At the same time, there has been an increase in the construction of new mosques and a reorientation in synagogue architecture in Germany for the last twenty-five years. The three religious traditions—Judaism, Christianity, and Islam—undergo remarkable transformations with regard to the design and style of their places of worship. Often, however, these new designs are not easily ‘readable’ to visitors and believers alike. In addition, the role of contemporary religious architecture in its relation to urban space is changing. Which meanings do religious buildings convey, how are they positioned, and how do they structure urban space? In collaboration of the study of religions and architectural hist...

Religious transformations in modern societies are not merely a discursive or demographic phenomenon, they also relate to religious architecture in urban space and affect the built environment at its core. Many churches, for instance, are in the process of reuse, closure, or even demolition. At the same time, there has been an increase in the construction of new mosques and a reorientation in synagogue architecture in Germany for the last twenty-five years. The three religious traditions—Judaism, Christianity, and Islam—undergo remarkable transformations with regard to the design and style of their places of worship. Often, however, these new designs are not easily ‘readable’ to visitors and believers alike. In addition, the role of contemporary religious architecture in its relation to urban space is changing. Which meanings do religious buildings convey, how are they positioned, and how do they structure urban space? In collaboration of the study of religions and architectural hist...

The state of Singapore is characterized by a persistent concern over land scarcity and efficient use of space. The Catholic Church shares these anxieties over space and is constantly rethinking strategies to manage its assets. These decisions require careful financial planning and the endless mobilization of material and human resources between different buildings in diverse locations. Examining how the authorities of the Church adapt its widely dispersed built infrastructure to the changing regulations for land distribution imposed by the state, this article reflects on how Catholicism has prioritized a policy of adaptation over one of resistance. We argue that the Catholic Church acts in pragmatic ways to retain an extensive network of institutions across the island as an effort to reflect the health and vibrancy of Catholicism in Singapore.

"Religious buildings in transition - an international comparison" is part of the project Old churches new values - use and management of churches in a changing society, funded 2012-2016 by the Swedish National Heritage Board and the Church of Sweden. The project concerns the Church of Sweden’s church buildings as legally-protected cultural heritage: their preservation, use and future development. The Swedish version of this report, completed in 2016, was revised and translated into English in 2018.

In many European countries the traditional majority faith communities have long been dealing with a situation of declining membership and redundant religious buildings. The focus of this study is on the Christian communities’ tangible cultural heritage, that is, church buildings. In most of the countries covered by the study, there are the individual mosques and synagogues that are listed and defined as a common societal heritage, but they are in clear minority.

The purpose of this study is to describe international conditions, giving perspective on and highlighting the Swedish situation, which could provide a knowledge base for focusing further research. This is done mainly by giving an overview of the confessional and legal administrative conditions that affect the state of the tangible religious heritage in a number of countries; how it is managed, the values that are enshrined in the legislation and the development of possible redundancy problems. The country study, an overview of the situation of the religious heritage in eleven European countries; Sweden, Denmark, Finland, Norway, England, the Netherlands, Bosnia-Herzegovina, Germany, Italy, Belgium and France.

The study also provides a brief overview of global and European trends regarding redundancy of religious heritage and following treaties or policies conducted by inter-state organizations such as UNESCO and the Council of Europe.

We have chosen to focus on four main areas, ownership, legislation, forms of finance and development. The main issues we want to clarify and discuss are as follow:

• What are the different legal and political solutions that exist regarding ownership of the religious buildings?

• If the religious buildings are protected by cultural heritage legislation, how is this drawn up, and who has responsibility for oversight?

• What forms of public funds exist for the maintenance of religious, cultural and historical buildings and who administers them?

• What developments are taking place in different countries, especially with regard to possible redundant religious buildings, and how do these relate to the data we have acquired for each country?

Controverses om nieuwe moskeegebouwen, restauratie van vooroorlogse synagogen, herbestemming van leegstaande kerken: de discussies over religieuze gebouwen vertellen veel over de veranderende plaats van religie in Europa. Dit boek neemt deze strubbelingen onder de loep. Waarom zijn nieuwe synagogen in Duitsland zo modern en nieuwe westerse moskeeën vaak zo conventioneel? Zijn kerkgebouwen symbolen van het christendom of juist iconen van de ontkerkelijking? Hoe materialiseer je de moderne behoefte van burgers aan rust en waarom ervaren buurtbewoners een nieuwe moskee vaak als visuele herrie?

In acht essayistische reportages verkennen drie antropologen de hedendaagse religieuze architectuur en ontwikkelen zo een originele visie op het dynamische religieuze landschap in Nederland en daarbuiten. Moskeeën, synagogen en kerken doen namelijk meer dan religie faciliteren en symboliseren; de intieme relatie die we aangaan met religieuze gebouwen raakt — in positieve en negatieve zin — het wezen van wat religie tegenwoordig is.

Dit boek biedt een antropologische blik op de hedendaagse beleving van religie in Nederland en Europa, aan de hand van etnografische reportages over de bouw, sloop of herbestemming van moskeeën, synagogen en kerkgebouwen.

This research project chronicles innovative and conventional approaches to converting religious residences and institutions into affordable and alternative housing in Québec City. Using three case study projects selected from a wider inventory of conversion projects, it documents the roles of various players, identifies the “best practices” in creating this form of housing, and evaluates the successes and failures of the case studies. The study uses interviews with occupants and neighbours as well as key actors and direct observation to make post-occupancy evaluations of the case studies in addition to written records to contextualize the adaptive reuse projects. The findings reveal that although institutional building types can accommodate housing functions relatively easily and that they are generally well-situated in proximity to public transportation and local services, the greatest factor in ensuring its success remains the level of funding or investment in the conversion project. Too often, much usable building fabric is destroyed due to lack of financial resources, inflexibility in the application of building codes, lack of understanding of the original building’s performance and the proper ways of taking advantage of its inherent qualities in terms of natural ventilation and thermal comfort, and the expectations of future users as to what constitutes good housing. Yet, creating new housing in old buildings such as convents and Catholic religious institutional buildings can preserve the built heritage of a city in keeping with the tenets of sustainable development and can help solve the affordable and alternative housing challenges in many Canadian urban centers if the proper financial, technical and policy tools are developed.

"The title of this exhibit is inspired in a short text written by renown architect Le Corbusier on the miraculous possibilities afforded by the simplest architectural geometry: a box!  Yet, we hardly need the Modern master to remind us of the wondrous nature of buildings. Since time immemorial, peoples across Earth have counted on such ineffable dimension of architecture to design and build sacred spaces. How else to explain the ability of seemingly inert form, space, and matter to invoke and secure the presence of God in their midst?

With these ideas at heart, CUA architecture faculty Julio Bermudez and Luis Boza and visiting professor Spanish architect Alberto Campo Baeza (the 2012 Walton Critic) directed a group of graduate and undergraduate students to imagine what a 21st Century Catholic Convent could be like. The site chosen for this inquiry was next by the Potomac River, within the C&O Canal National Park (Northwest Washington DC). The building program called for a facility supporting the monastic life and practice of 12 monks.

This exhibit shows selected works from this studio."

İnanç, geçmişten günümüze uzanan süreçte insanların en temel ihtiyaçlarından/içgüdülerinden biri olmuştur. Tarih boyunca pek çok toplum, inanç dinamiklerini geliştirerek; kutsal inanç sistemlerinive ritüellerini inşa edegelmiştir. Bu bağlamda kutsal inanç sistemlerinin temelini oluşturan Tanrı’ya yaklaşma yolu, bazı dini sistemler içinde ritüelleri gerçekleştirmede ihtiyaç duyulan özgün mekânların tasarlanmasına neden olmuştur. Kadim geçmişiyle pek çok medeniyete ev sahipliği yapmış olan Anadolu topraklarında da birçok dine, mezhebe ve tarikata ait izler, yapılar ve semboller bulmak mümkündür. Bu bağlamda Anadolu kültüründe canlı ve etkin unsurlarıyla göze çarpan Alevi kültürve inancı ile birlikte kendine has kutsal mekânları da tarihsel, politik ve kültürel açılardan pek çok bilimsel çalışmanın konusu olmuştur. Alevi geleneğinde sosyo-kültürel dayanışma ve yardımlaşma sistemine destek sunma misyonunun yanı sıra dini etkinliklere (niyaz, halka namazı, kurban, semahvb.) de ev sahipliği yapan cemevleri, Alevi inanç ve ibadetinde önemli yer tutmaktadır. Buradan hareketle çalışmanın amacı, cemevi yapılarının Alevi kültüründeki değerini kutsal dini mekânlar bağlamında ele almak ve bu yapıların korunmasının gerekliliğine dikkati çekmektir. Çalışma dini yapıların korunması kapsamında konuyu irdelemek üzere seçilen Malatya İli, Arapgir ilçesinde bulunan Onar kırsal yerleşim alanındaki, özgün işlevi zaviye olan ancak cemevi olarak yeniden işlevlendirilen iki geleneksel yapının özgün mekânsal değerini literatür araştırmaları ve alanaraştırmalarıyla birlikte sunmayı hedeflemektedir.
Anahtar Kelimeler:  Dini Yapılar, İnanç Mekânları, Cemevi, Koruma, Malatya, Arapgir

Started in 2008, the Walton Distinguished Critic in Design and Catholic Stewardship program has been offering CUA architecture students, faculty, and community the chance to meet, discuss, and work in close-proximity with a world-renowned architect while addressing issues related to the core mission of CUA. During their visits, Walton Critics have delivered public lectures, co-directed a design studio, interfaced with students and faculty, and participated in the school’s reviews and juries. In addition to its enduring impact in the life of the school, this program has also brought national and international visibility to CUArch.

In celebration of its 10th anniversary, the following exhibit presents the goals, ideals, pedagogy, and most representative student works of each one of the 10 studios impacted by Antoine Predock (2009, USA), Craig W. Hartman (2010, USA), Juhani Pallasmaa (2011, Finland), Alberto Campo Baeza (2012, Spain), Claudio Silvestrin (2013, UK/Italy), Eliana Bormida (2014, Argentina), Michael J. Crosbie (2015, USA), Prem Chandavarkar (2016, India), Rick Joy (2017, USA), and Susan Jones (2018, USA). The intention of this exhibit is not only to appreciate the work produced over the past 10 years but also to consider future directions and opportunities.

The Walton Critic Program was created and has been sponsored by the Clarence Walton Fund for Catholic Architecture, in honor and remembrance of the late Clarence C. Walton who served as The Catholic University of America’s first lay president from 1969 to 1978. The Walton Family also includes his son, Thomas Walton who is a former CUA architecture faculty member whose expertise is Catholic architecture. Since its beginning this program has been a central part of the Sacred Space and Cultural Studies graduate concentration offered at the CUA School of Architecture and Planning. Directed by Professor Julio Bermudez since 2010, this graduate concentration is one of very few programs in the world where architecture graduate students, faculty, and professionals can reflect, learn, research, and profess the deepest spiritual and cultural roots of place-making. This pursuit is engaged through an inspiring conversation between the physical and the metaphysical, matter and spirit, reason and faith, life and intention, through the eyes of architecture.

I: Lauterbach, K., & Vähäkangas, M. (Eds.). (2020). Faith in African Lived Christianity: Bridging Anthropological and Theological Perspectives.African migrant Christianity is a field that has been attracting increased academic interest in recent decades. Numerous studies within anthropology and theology have discussed the topic in general and activities connected with it in different countries in particular. In addition, the theme has been studied as a transnational field where the relationship between the soil of the ancestors and the new homeland has been brought to the fore. This chapter highlights two particular aspects of epistemological and ontological interest in order to address the question of how anthropology and theology can come into dialogue: firstly, through analysis of how technology influences human behavior, permits simultaneity, and affects Christian discursive practices in transnational and transcultural relations; secondly, by looking at how migration and the new...

According to existing literature, the design culture is prominently dominated by two different approaches—‘non-rhetoric design’ and ‘story-telling design’. This paper discusses the latter, with focus on craft and narrative (the analysis of narrative is an important branch of semiotics). Craft has the potential of becoming a strong narrative barometer for Design (here, Interior-Architecture). Narrative Barometer refers to a medium that has a potential to measure; create; carry forward and deliver narratives or Narrativity. Moreover, every craft has a narrative framework and a narrative structure (grammar) underlying it that contributes to design semantics and visual language in Interior-Architecture. It is simpler to study the narrative framework and structure in the literary narratives. But, in the non-literary narratives like paintings, relief works, sculptures, folk performances, crafts; it is difficult to do study the same. This research focuses on the non-literary narratives, specifically stone crafts in the religious buildings of India. Very few efforts have been made to study the narrative framework and narrative structure within crafts and design. This paper is an attempt to translate various models and codes deduced from different theoretical perspectives into Interior Architecture, with narratives being the centre and stone crafts being the medium. It aims to contribute to an inter-disciplinary research on Narratives, Narratology, Craft, Design, and Interior-Architecture.

This paper presents a classification model that includes a set of pattern-based categories to examine the architectural elements and interaction capabilities of the current 3-D virtual environments' buildings, upon the conceptual framework of building blocks. These blocks can be used to accurate a more specific answer to the technical issues, including styles (eg, gothic) and other architectural elements. Furthermore, it is presented a case study of a religious island with a comparative analysis of the different components of the buildings. ...

Religious transformations in modern societies are not merely a discursive or demographic phenomenon, they also relate to religious architecture in urban space and affect the built environment at its core. Many churches, for instance, are in the process of reuse, closure, or even demolition. At the same time, there has been an increase in the construction of new mosques and a reorientation in synagogue architecture in Germany for the last twenty-five years. The three religious traditions-Judaism, Christianity, and Islam-undergo remarkable transformations with regard to the design and style of their places of worship. Often, however, these new designs are not easily 'readable' to visitors and believers alike. In addition, the role of contemporary religious architecture in its relation to urban space is changing. Which meanings do religious buildings convey, how are they positioned, and how do they structure urban space? In collaboration of the study of religions and architectural history, we approach these questions by means of studying the transformations of contemporary religious architecture in Germany in a comparative manner. We survey Jewish, Christian, and Muslim places of worship, that is, new constructions, reused, and demolished buildings in Germany since 1990. The selected buildings are studied in detail regarding their meaning and positioning in urban space. This article presents findings from an ongoing research project and opens new perspectives in the study of urban religion.