Place Matters

2021 ◽  
Vol 54 (1) ◽  
pp. 133-151
Author(s):  
Liselotte Hedegaard

Abstract This article positions place within a phenomenological framework. Current philosophical inquiry shows little interest in place, yet academic disciplines concerned with spatial properties look to philosophy—and in particular phenomenology—to provide important contributions to overcome the limitations of quantitative methodologies, particularly with respect to sentiments of attachment to and identification with places. Seemingly, however, philosophy offers little support in this field. Place disappears from philosophical investigations during the Middle Ages and is replaced by considerations on space. Keeping the employment of phenomenological approaches in other academic disciplines in mind, this article sets out to explore traces of a re-emerging interest in place among twentieth-century phenomenologists. It proposes a phenomenological approach to place in which there is a shift from regarding place in terms of a where to understanding what a place is in human experience.

Author(s):  
R.M. Valeev ◽  
O.D. Vasilyuk ◽  
S.A. Kirillina ◽  
A.M. Abidulin

Abstract The study of the Turkic, including Asia Minor sociopolitical, cultural and ethnolinguistic space of Eurasia is a long and significant tradition of practical, academic and university centers in Russia and Europe, including Ukraine. The Turkic, including the Ottoman political and cultural heritage played a particularly important role in the history and culture of the peoples of Russia, Ukraine and modern Turkic states. Famous states and societies of the Turkic world (Turkic Khaganates, Volga Bulgaria, Ulus Juchi, the Ottoman Empire and other states of the Middle Ages and the New Age), geographical and historical-cultural regions of the traditional residence of the Turkic peoples of the Russian and Ottoman empires and Eurasia as a whole became the object and subject of scientific studies of Russian and European orientalists Turkologists and Ottomans of the nineteenth beginning of the twentieth century.Аннотация Исследование тюркского, в том числе малоазиатского социополитического, культурного и этнолингвистического пространства Евразии является давней и значимой традицией практических, академических и университетских центров России и Европы, в том числе Украины. Особо важную роль тюркское, в том числе османское политическое и культурное наследие играло в истории и культуре народов России, Украины и современных тюркских государств. Известные государства и общества тюркского мира (Тюркские каганаты, Волжская Булгария, Улус Джучи, Османская империя и другие государства Средневековья и Нового времени), географические и историко-культурные регионы традиционного проживания тюркских народов Российской и Османской империй и в целом Евразии стали объектом и предметом научных исследований российских и европейских востоковедов тюркологов и османистов ХIХ начала ХХ в.


Human Ecology ◽  
2012 ◽  
Vol 40 (5) ◽  
pp. 721-733 ◽  
Author(s):  
Łukasz Jakub Łuczaj ◽  
Jarosław Dumanowski ◽  
Piotr Köhler ◽  
Aldona Mueller-Bieniek

2015 ◽  
Vol 7 (1) ◽  
pp. 7-19
Author(s):  
István Fried

Abstract If the changes of the “discourse networks” (Aufschreibesysteme) from 1800 to 1900 model the relations pertaining to the personality, to the cultural determinedness of technology and personality as well as to their interconnections (Kittler 1995), especially having in view the literary mise en scène, it applies all the more to travelling - setting out on a journey, heading towards a destination, pilgrimage and/or wandering as well as the relationship between transport technology and personality. The changes taking place in “transport” are partly of technological, partly (in close connection with the former) indicative of individual and collective claims. The diplomatic, religious, commercial and educational journeys essentially belong to the continuous processes of European centuries; however, the appearance of the railway starts a new era at least to the same extent as the car and the airplane in the twentieth century. The journeys becoming systematic and perhaps most tightly connected to pilgrimages from the Middle Ages on assured the “transfer” of ideas, attitudes and cultural materials in the widest sense; the journeys and personal encounters (of course, taking place, in part, through correspondence) of the more cultured layers mainly, are to be highly appreciated from the viewpoint of the history of mentalities and society.


Author(s):  
David Luscombe

This chapter discusses the contributions that were made by former Fellows of the Academy to the study of the medieval church. It states that the history of the medieval church is inseparable from the general history of the Middle Ages, since the church shaped society and society shaped the church. The chapter determines that no hard and fast distinction can always be made between the works by ecclesiastical historians during the twentieth century, and the contributions made to general history by other historians.


Author(s):  
Kriston R. Rennie

Monte Cassino became a fitting symbol for post-war recovery efforts. Its lived experiences account for the abbey’s role in the second half of the twentieth century as the binding agent and promoter for a unified Europe. This chapter makes sense of this unique designation by examining the way(s) in which the abbey’s fractured past has been harnessed into this synthetic vision. It asks how Monte Cassino’s ‘destruction tradition’ – that evolving narrative and shared reality from the Middle Ages to the present day – served as an instrument for promoting the abbey’s faith and prosperity well into the twentieth century. It shows how the abbey’s cumulative experiences with death and resurrection were transformed into a secular and religious rhetoric of hope, unity, and essential European identity.


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