The Sacred Nature of White Stone in the Temple Construction of Andrey Bogolyubsky

The article deals with the issues of the sudden appearance of white-stone construction in the middle of the XII century in the North-East of Russia, in the Vladimir Principality, which are practically not affected by science. The purpose of the study is to identify the most likely sources that influenced the process of origin and formation of the unique style of Vladimir-Suzdal architecture during the reign of Andrei Bogolyubsky (1157–1177). The research methods were reduced not only to the analysis of the Old Testament texts, with which the Great Vladimir Prince was well acquainted and admired their heroes during the construction of his white-stone churches, but also to the identification of the peculiarity of the current situation, individual facts of the prince's activity and the nature of his character, which became an active incentive to the introduction of white stone instead of bricks, which took a sacred character for Andrey Bogolyubsky. The result of the study is as follows: first, the symbolism of the white color, drawn from the biblical testaments of the consubstantial God, became the leitmotif for the architectural creations of the Vladimir prince; second, the perceived Old Testament building traditions stimulated the growth of original forms of Vladimir-Suzdal white stone architecture, which have no close analogies in the entire area of neighboring countries. In the light of the current inclusion of white stone buildings in the UNESCO World Cultural Heritage, the aspect of their study not only brings scientific novelty to the already established interpretation, but also entails a rethinking of the practical orientation of restoration and restoration work on them.

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ADAPTATION OF ARCHITECTURAL STYLE TO PRESERVE CULTURAL HERITAGE BUILDING Case Study: Vihara Dewi Welas Asih-Cirebon

Journal of Architectural Research and Education ◽

10.17509/jare.v2i1.24160 ◽

2020 ◽

Vol 2 (1) ◽

pp. 46

Author(s):

Nurtati Soewarno

Keyword(s):

Cultural Heritage ◽

Positive Impact ◽

City Development ◽

Architectural Style ◽

Commercial Activity ◽

North East ◽

The North ◽

Heritage Building ◽

The Indian Ocean ◽

The Temple

Abstact – Indonesia is an archipelago that is located between two continents, Asia and Australia, also between two oceans, the Pasific and the Indian ocean. This prospers in the commercial activity. Because of the location, costal cities are more easy to reach, foreigner that drop in have significant impact to these cities, for example Cirebon, a costal city that lies in the north east part of West Jawa. Various foreigners that drop in and also stay in Cirebon could be seen by the heritage, one of them is the Vihara Dewi Welas Asih. The temple as a house of worship for Konghucu religion is easy to be known by the colour and Chinese specific architectural style. The city development pushes to changes, as to the Vihara Dewi Welas Asih, renovation and additional buildings is inevitable. This paper is to study the architectural style applied to the additional buildings surrounding the temple. By observation the architectural style of the new building is recognised, also how the context of the new building compare to the temple. It is expected that the new architectural style will be in harmony with the Vihara Dewi Welas Asih architectural style. It is also expected that intervention by the Local Government in organizing the alteration so the Cultural Heritage area is well maintained, become a tourist destination site giving a positive impact to the continuity of the Cultural Heritage building in Cirebon city. Keywords – architectural style addaptation, Vihara Dewi Welas Asih, Cultural Heritage Building

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DEFENSIVE CHURCH OF SAINT NICHOLAS AND THE MONASTERY OF BERNARDINS IN BEREZHANY

Current Issues in Research, Conservation and Restoration of Historic Fortifications ◽

10.23939/fortifications2020.13.143 ◽

2020 ◽

Vol 2020 (13) ◽

pp. 143-156

Author(s):

Bohdan Tykhyi

Keyword(s):

Catholic Church ◽

Urban Areas ◽

Underground Structures ◽

New Town ◽

The North ◽

History Of ◽

Restoration Work ◽

The City ◽

The Temple ◽

The Church

The article is devoted to the history of the monastery of the Order of Bernardines in Berezhany in Ternopil region. The analysis of the architectural features of the complex is main purpose of the work. The monastery is located in the northwest corner of the city. The territory of the was surrounded by defensive bastion fortifications. The monastery fortifications were a part of the city defensive lines. The mountain, on which the monastery located, is called - "St. Nicholas Mountain". On the place of the present monastery was a boyar's manor in the XIV century, and then the orthodox church of St. Nicholas.The construction of a defensive complex of monastic buildings began in 1630. The Bernardine complex includes - the Catholic Church of St. Nicholas, the house of the monastery cells, defensive walls and ramparts. The complex occupied the highest position in the north-western wing of the city's defense system. It was an important strategic point that controlled the Lviv-Berezhany road. The construction of all the objects of the monastery lasted 112 years until 1742.In 1809–1812, the Austrian authorities liquidated the city's powerful defenses. In particular, the ramparts and bastions that were on the territory of the monastery were eliminated. Today there is only a fragment of a defensive wall and a moat on the southern slope of the mountain, which separated the territory of the monastery from the urban areas of the New Town. The fortifications of the monastery are shown on the map of 1720 by Major Johann von Fürstenhof. The bastion belt of the monastery had underground structures. In 2010, murals were found in the interior of the church. According to the author, the carved stone decoration of the church (columns, capitals) was made by the sculptor Johann Pfister (in 1630–1642). The altars, with carved figures of saints, were probably made by the artist Georg Ioan Pinzel from Buchach. The architecture of the monastery's defensive structures needs further research. In the temple there are several valuable icons of the prophetic series of iconostasis. These are works originating from the famous Krasnopushchany iconostasis by Gnat Stobynsky and Fr. Theodosius of Sichynskyi. This iconostasis was donated in 1912 by Metropolitan Andrei Sheptytskyi. Restoration work on the monastery began in 2007 after a visit by President Victor Yushchenko. First of all, the roof of the temple was repaired. Work is underway to restore and recreate the interior of the temple. Archaeological research of lost fortifications needs special attention.

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RESTORATION OF THE SAINT IVER ICON CHURCH IN HARBIN

СОВРЕМЕННАЯ АРХИТЕКТУРА МИРА ◽

10.25995/niitiag.2020.13.2.034 ◽

2019 ◽

Author(s):

С.Ю. Еремин ◽

И.В. Киричков

Keyword(s):

Cultural Work ◽

Historical View ◽

North East ◽

The North ◽

Full Compliance ◽

The Social ◽

Restoration Work ◽

Close Cooperation ◽

Intellectual Activities ◽

The Church

Храм в честь Иверской иконы Божией Матери в Харбине являетвич — руководитель ся одним из красивейших памятников архитектуры, воздвигнутых в наисторической секции чале ХХ века на северо-востоке Китая, и справедливо считается одним Русского клуба в Харбииз символов российского исторического присутствия и Русской эмиграции не, действительный член в Харбине. После многих лет запустения церковь с 2016 по 2018 год была Русского географичеотреставрирована усилиями китайских специалистов, однако внешний ского общества. вид храма пока далек от полного соответствия его историческому облику. Email: es200660@ В статье приводятся уникальные исторические фотографии как наружного, mail.ru так и внутреннего убранства храма, разработан проект восстановления Киричков Игорь утраченных исторических крестов, иконостаса, настенных росписей, опиВладимирович — арсана общественно-культурная работа Русского клуба в Харбине. Анализ хитектор, Сибирский как прежнего, так и нынешнего состояния памятника архитектуры свидегосударственный инстительствует о необходимости тесного сотрудничества между российскими тут искусств им. Дмитрия и китайскими специалистами в вопросах, касающихся восстановления Хворостовского, научправославных храмов, находящихся на территории Китая The Saint Iver Church in Harbin is one of the most beautiful monuments of Eremin Sergei — head architecture constructed in the early of XXth century in the North-East of China, of the historical section rightly considered as one of the symbols of Russian historical settlement and of the Russian Club in emigration in Harbin. After many years of desolation, the church was restored Harbin, actual member of from 2016 to 2018 year by the efforts of Chinese specialists, but the appear-the Russian Geographical ance of the church is still far from full compliance with the historical view. The Society article presents unique historical photos of both external and internal decora-Kirichkov Igor — scition of the church, the restoration project of the lost historical crosses, iconostaentific researcher of sis, wall paintings, describes the social and cultural work of the Russian club in the Dmitri Hvorostovsky Harbin. The analysis of both the former and the current condition of the architec-Siberian State Academy tural monument testifies to the need for close cooperation between Russian and of Arts, architect, specialChinese specialists in matters relating to the restoration of Orthodox churches ist of intellectual activities located in China, in order to the better and more responsible performance of results commercialization, restoration work. postgraduate student

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An Early Augustan Capital in the Forum Romanum

Papers of the British School at Rome ◽

10.1017/s006824620000756x ◽

1967 ◽

Vol 35 ◽

pp. 23-28 ◽

Cited By ~ 2

Author(s):

J. B. Ward-Perkins

Keyword(s):

Large Angle ◽

Initial Study ◽

The Other ◽

Carrara Marble ◽

North East ◽

The North ◽

Principal Subject ◽

The Temple ◽

Full Height

The fragmentary upper part of a Corinthian capital which is the principal subject of this note can be seen near the north-east corner of the Temple of Saturn, between it and the Basilica Julia. Until a few years ago the two surviving fragments were separated, one piece lying approximately where it now is, the other among the debris stacked against the base of the temple. It was through the kindness of the Superintendent of Antiquities for the Forum and Palatine that the two pieces were placed together, confirming the writer's suspicion that they were parts of the same badly damaged capital. To Professor Carettoni, to Miss Vanessa Wills (Mrs. P. Winchester) who helped in the initial study of the fragments, and to Dr. F. Rakob and Dr. D. E. Strong, the writer wishes to express his warm thanks. The drawings and many of the photographs here reproduced are the work of Miss Sheila Gibson, A.R.I.B.A.The two fragments are of a white Carrara marble of which some of the surfaces have been badly damaged by fire. Together they constitute the greater part of one carved face and of half of an adjoining carved face of a large angle-pilaster or anta capital which, when complete, occupied the full height of two courses of the masonry into which it was built. In addition to the two carved faces there are substantial remains of the upper surface and of the two inner vertical faces, and a short stretch of the under surface. On the upper surface can be seen the seatings of an architrave block laid at right-angles across the carved corner. The overall dimensions of the block, when complete, were 1·71 m. long, 70 cm. wide and 68 cm. high (fig. 1).

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Armenian Church of the Holy Mother of God in Chisinau

Arta ◽

10.52603/arta.2021.30-1.05 ◽

2021 ◽

Vol 30 (1) ◽

pp. 41-48

Author(s):

Sergius Ciocanu ◽

Keyword(s):

18Th Century ◽

Military Operations ◽

North East ◽

The North ◽

Historic Monument ◽

The Status ◽

The Republic ◽

The Military ◽

The City ◽

The Temple

The documents attest the presence of an Armenian community in Chisinau since the ‘30s of the 18th century. In the 18th century, the Chisinau Armenians had a place of worship, located on the site of the present Armenian Church, in the “heart” of the city, on the first street parallel to the north-east side of the market square. In 1774, among the Chisinau Armenians, the priest Musuz was mentioned, who served in the Armenian Church. The temple was badly damaged by the fire that engulfed Chisinau during the military operations of 1788. The earthquake destroyed this place of worship on October 14, 1802. In 1803-1804, it was rebuilt in the same place. The construction manager and, possibly, the architect of the holy place, was master Vardan from Iaşi. According to the statistical documents of 1809, three priests and four deacons served in the Armenian church. The cemetery of Armenian community was located near the old Orthodox cemetery of the Mazarache church. However, some more important burials were also done in the churchyard of the Armenian church. During the XIX-XX centuries, the church underwent many alterations and renovations, which changed its appearance. In 1993, by the decision of the Parliament of the Republic of Moldova, this valuable building of Chisinau was given the status of historic monument.

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The Impact on Older People’s Wellbeing of Leaving Heritage Volunteering and the Challenges of Managing this Process

The Qualitative Report ◽

10.46743/2160-3715/2021.4499 ◽

2021 ◽

Author(s):

Bruce Davenport ◽

Andrew Newman ◽

Suzanne Moffatt

Keyword(s):

Older People ◽

Cultural Heritage ◽

Personal Agency ◽

Structured Interviews ◽

Older Volunteers ◽

North East ◽

The North ◽

Age Related ◽

The Impact

The benefits of volunteering for older volunteers and for the organisations who host them is well-documented. The impact of being obliged to leave volunteering due to age-related conditions, and any challenges that this creates for volunteer managers, are under-researched. This study explored how volunteers and volunteer managers experienced this point in the volunteering lifecycle and whether the topic warranted further research. Semi-structured interviews were carried out with fourteen older people, who were (or had been) volunteers at one of three cultural heritage organisations in the north-east of England alongside seven volunteer managers from those organisations. These represented the diversity of heritage organisations in the region. Volunteers discussed leaving volunteering in terms of loss but also indicated that forms of personal appraisal and agency were possible, ameliorating the impact of leaving. Volunteer managers discussed how organisational frameworks and the relationships they formed with volunteers shaped their practices. These relationships created a sense of organisational reciprocity which led some managers to exceed the rules in order to sustain people in their volunteering. The results suggest that supporting personal agency could ameliorate the impact of leaving volunteering but that organisations would benefit from articulating the extent and the limits of that support.

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Ras al Khaimah: further archaeological discoveries

Antiquity ◽

10.1017/s0003598x00150070 ◽

1976 ◽

Vol 50 (200) ◽

pp. 216-222

Author(s):

Beatrice De Cardi

Keyword(s):

United Arab Emirates ◽

The State ◽

Focused Attention ◽

North East ◽

The North ◽

History Of ◽

The City

Ras a1 Khaimah is the most northerly of the seven states comprising the United Arab Emirates and its Ruler, H. H. Sheikh Saqr bin Mohammad al-Qasimi, is keenly interested in the history of the state and its people. Survey carried out there jointly with Dr D. B. Doe in 1968 had focused attention on the site of JuIfar which lies just north of the present town of Ras a1 Khaimah (de Cardi, 1971, 230-2). Julfar was in existence in Abbasid times and its importance as an entrep6t during the sixteenth and seventeenth centuries-the Portuguese Period-is reflected by the quantity and variety of imported wares to be found among the ruins of the city. Most of the sites discovered during the survey dated from that period but a group of cairns near Ghalilah and some long gabled graves in the Shimal area to the north-east of the date-groves behind Ras a1 Khaimah (map, FIG. I) clearly represented a more distant past.

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