Dream of saving sacred land dies in the dust

2021 ◽  
Vol 50 (4) ◽  
pp. 30-33
Author(s):  
Scarlett Evans
Keyword(s):  
Sacred Land

XVI. The Factitious Genealogies of the Mongol Rulers

1908 ◽  
Vol 40 (3) ◽  
pp. 645-668
Author(s):  
Henry H. Howorth
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
Sacred Land

When the various tribes of Mongols and Kalmuks were definitely converted to Lamaism in the sixteenth century it was not unnatural that the Lamaist monks, who formed their only literary class, should have tried to affiliate their famous heroes and their princely families to the old royal stock of Tibet, which had become for them a sacred land. Hence we find the two Mongol chronicles, one known as the “Altan Topchi” and the other generally quoted from the name of its author as Ssanang Setzen, and the Kalmuk legend derived by Pallas from the Tibetan work called the “Bodimer,” all concurring in a pedigree for the Mongol royal race which traces them first to the early Tibetan kings, and through them up to the alleged Indian ruler Olana Ergükdeksen, and through him again up to Sakiamuni Buddha himself. This pedigree was probably the invention of the author of the “Altan Topchi.”

Italy’s Forgotten Partition

Homelands ◽  
2020 ◽  
pp. 80-107
Author(s):  
Nadav G. Shelef
Keyword(s):  
World War Ii ◽  
International Conflict ◽  
Regional Cooperation ◽  
Second World War ◽  
Border Zone ◽  
World War ◽  
Christian Democracy ◽  
Intelligence Services ◽  
Sacred Land ◽  
Second World

This chapter analyzes the division of Venezia Giulia, a paradigmatic case in which the partition of homeland territory in the aftermath of war came to be accepted as appropriate by those on both sides of the border. At the end of World War II, American intelligence services identified the border between Italy and Yugoslavia as particularly problematic and as a likely location for violent confrontations between East and West. Alongside the raging international conflict of the Second World War, this border zone was the site of an ethnic civil war between Slavs and Italians that was as bloody and bitter as any other. Yet, by the 1970s, this region became a model for regional cooperation. While individual claims for compensation for lost property remain, mainstream Italian nationalists no longer claim the areas they once fought for so passionately as appropriately part of their homeland. The chapter argues that this acceptance was not automatic or inevitable. Rather, the efforts of the governing Christian Democracy Party (DC) to stem additional territorial losses after the war and to overcome the short-term political challenges it faced in the new republic shaped the timing and process of the withdrawal of homeland territoriality from once-sacred land.

Holy land, holy language: A study of an Ultraorthodox Jewish ideology

1991 ◽  
Vol 20 (1) ◽  
pp. 59-86 ◽  
Author(s):  
Lewis Glinert ◽  
Yosseph Shilhav
Keyword(s):  
Eastern Europe ◽  
Cultural Geography ◽  
Eastern European ◽  
Holy Land ◽  
The Creation ◽  
The Absolute ◽  
Sociology Of Language ◽  
Sacred Land ◽  
Land Of Israel

ABSTRACTThis study explores the correlation between notions of language and territory in the ideology of a present-day Ultraorthodox Jewish group, the Hasidim of Satmar, in the context of Jewish Ultraorthodoxy (Haredism) in general. This involves the present-day role of Yiddish vis-à-vis Hebrew, particularly in Israel. We first address the relative sanctity of a space that accommodates a closed Haredi lifestyle and of a language in which it is expressed, then contrast this with the absolute sanctity of the land of Israel and the language of Scripture both in their intensional (positive) and in their extensional (negative) dimensions, and finally examine the quasi-absolute sanctity with which the Yiddish language and Jewish habitat of Eastern Europe have been invested. Our conclusion is that three such cases of a parallel between linguistic and territorial ideology point to an intrinsic link. Indeed, the correlation of language and territory on the plane of quasi-absolute sanctity betokens an ongoing, active ideological tie, rather than a set of worn, petrified values evoking mere lip-service. These notions of quasi-sanctity find many echoes in reality: in the use of Yiddish and in the creation of a surrogate Eastern European lifestyle in the Haredi “ghettos.” (Cultural geography, sociolinguistics, Judaism, Hasidism, religion, Israel, sociology of language, Yiddish, sacred land, Hebrew, territory)

Native American Religions in the Twentieth Century

2018 ◽  
Author(s):  
Angela Tarango
Keyword(s):  
Twentieth Century ◽  
Native American ◽  
Point Of View ◽  
Court Case ◽  
Traditionally White ◽  
American Indian Movement ◽  
Native American Church ◽  
Native American Religions ◽  
Indian New Deal ◽  
Sacred Land

This chapter discusses Native American religions in the twentieth century and major figures and themes including: the Pueblo Dance Controversy, the Indian New Deal, John Collier and the restructuring of the Bureau of Indian Affairs, the Native American Church, Native American Pentecostalism, the American Indian Movement, the work of Vine Deloria Jr., the Native American Graves and Repatriation Act, issues surrounding sacred land, and the court case of Employment Division v. Smith. In recent years, the study of native religions shifted from being understood in white “Western” terms to something now studied from the native point of view. Scholarship has shifted toward privileging native understandings of sovereignty, political engagement, sexuality, space, land, time, and religious belief. Despite the fact that their religious freedoms were rarely protected, native peoples found new ways to defend against white encroachment on their sacred traditions and made their voices heard within traditionally white institutions of power.

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