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The history of the Pietersburg [Polokwane] Jewish communityWiener, Charlotte 30 November 2006 (has links)
Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg. / Religious Studies & Arabic / M.A. (Judaica)
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Symboldispositiv und AffektwirkungLehnert, Volkmar 08 May 2012 (has links) (PDF)
Die vorliegende Arbeit entwickelt in Anlehnung an Foucaults Konzept des Dispositivs und in Auseinandersetzung mit aktuellen Autoren der Architektursoziologie ein Begriffsinstrumentarium, mit welchem Architektur als symbolisch institutionalisierte Deutungsmacht in ihren sozial-effektiven Wirkungen analysiert werden kann. Hierfür wird ein theoretisches Modell zur soziologischen Erklärung architekturpsychologischer Wirkungszusammenhänge erarbeitet und am Beispiel der Neuen Synagoge zu Dresden demonstrativ zur Anwendung gebracht. Dabei wird anhand von Experteninterviews mit ehemals entscheidungsbemächtigten Akteuren der Produktionsprozess der Synagoge in seinen diskursiven Entscheidungssituationen und institutionellen Zwangsmechanismen historisch rekonstruiert.
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The history of the Pietersburg [Polokwane] Jewish communityWiener, Charlotte 30 November 2006 (has links)
Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg. / Religious Studies and Arabic / M.A. (Judaica)
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Nová synagóga v Brně / New Synagogue in BrnoRubešová, Hana January 2014 (has links)
The diploma thesis "New Synagogue in Brno" is processed in the form of architectural studies and containing all requirements in accordance with applicable regulations. The proposed building´s are located between the streets Dornych, Spálená, Přízová and Mlýnská. Object’s are closing city block and completing the look of the street Dornych. The synagogoue was rotated to the west compare to the street line about 17°. Synagogue is a two-storey building without a basement and it´s used only for worships. Jewish Community building is a three story building with three underground floors. The building contains a museum of Jewish culture, kosher restaurants, mikveh ritual bath, library and administration. In the basement is a parking stackers and technical equipment of buildings. Supporting structure is concrete frame construction. Facades are designed like structural glazing system. Part of the processing work was the development of facade section, section thru the diffusing glass and architectural detail.
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Symboldispositiv und Affektwirkung: Architektursoziologie der Synagoge in DresdenLehnert, Volkmar 22 July 2011 (has links)
Die vorliegende Arbeit entwickelt in Anlehnung an Foucaults Konzept des Dispositivs und in Auseinandersetzung mit aktuellen Autoren der Architektursoziologie ein Begriffsinstrumentarium, mit welchem Architektur als symbolisch institutionalisierte Deutungsmacht in ihren sozial-effektiven Wirkungen analysiert werden kann. Hierfür wird ein theoretisches Modell zur soziologischen Erklärung architekturpsychologischer Wirkungszusammenhänge erarbeitet und am Beispiel der Neuen Synagoge zu Dresden demonstrativ zur Anwendung gebracht. Dabei wird anhand von Experteninterviews mit ehemals entscheidungsbemächtigten Akteuren der Produktionsprozess der Synagoge in seinen diskursiven Entscheidungssituationen und institutionellen Zwangsmechanismen historisch rekonstruiert.:1 Architektursoziologie
1.1 Grundlagen
1.2 Erkenntnistheoretische Fundierung
1.3 Symboldispositiv und Affektwirkung
1.4 Architekturpsychologische Fundierung
1.5 Kritik der empirischen Architektursoziologie
2 Dispositiv in Theorie und Empirie
2.1 Zum Begriff des Dispositivs
2.2 Vom Dispositiv zum Symboldispositiv
2.3 Methodologie der (Symbol-)Dispositivanalyse
2.4 Methoden: Experteninterview und Deutungsmusteranalyse
3 Architektursoziologie der Synagoge in Dresden
3.1 Zum Begriff der Synagoge
3.2 Architektur der Synagoge
3.3 Abriss der Stilgeschichte/Stilsuche
3.4 Die Semper-Synagoge als Stilbildung
3.5 Zur Geschichte der Juden in Dresden
3.6 Die Neue Synagoge Dresden
3.6.1 KREATION – Traumatisierung im Reich
3.6.2 PERSUASION – Nivellierung in der DDR
3.6.3 TRANSFORMATION – Institutionalisierung und Wende
3.6.4 KRISTALLISATION - Konkretisierung in der BRD
3.6.5 INTERPRETATION – Legitimierung und Affekt
4 Kritische Reflexion
5 Literaturverzeichnis
6 Anhang
6.1 Spezialdiskursanalyse: Materialauswahl und Codierung
6.2 Experteninterviews: Rekrutierung und Codierung
6.3 Experteninterviews: Leitfaden
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'n Geskiedenis van die kerklied in die Nederduitse Gereformeerde KerkFourie, Francois Paul. 01 1900 (has links)
Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die
Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en
kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die
"nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing.
Die brandende vraag wat "reg" of
hoegenaamd standpunt ingeneem moet
perspektief (die Woord van God)
"verkeerd" is en of daar
word, word uit 'n Bybelse
beantwoord, gegrond op die
beginsel van die Reformasie: ecclessia reformata semper
reformandum.
Die geskiedenis van die lied van die vroee kerk tot by die
Ref ormasie word kursories behandel. Die lied wat in die
geskiedenis uit die mond van die gelowige, die lidmaat gehaal is
en aan die priesters oorgelaat is, word deur Luther weer
teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn,
tsv die Ref ormasie slagspreuk, in sommige aspekte van sy
beskouing van die kerklied, steeds 'n Roomse standpunt bly
handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs
sgn "heilige" liedere, direk uit die Bybel, musiek sender
instrumentale begeleiding, kon gebruik word.
Saam met ons voorsate, wat van oa Nederland gekom het, het ons
liederebundels gekom. Van Riebeeck het met die Datheense Psalter
(die amptelike Nederlandse kerklied) wat later deur die 1805-
"Evangelische Gezangen" aangevul is, geland. Agv die "cuius
regio eius religio"-beginsel het die Hollandse kerklied voorkeur
bo Lutherse ea kerkliedere gekry.
Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom
is, het gelei tot misnoee in Colesberg en later in Rustenburg,
wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische
Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel
van die Trekkers, kommandolede (Anglo-Boereoorlog) en die
krygsgevangenes in die konsentrasie- en krygsgevangenekampe.
In die kampe was daar baie tyd vir die sing en skep van gewyde
liedere.
Nie-goedgekeurde bundels en die vertaling van die Bybel in
Afrikaans (1933) het aanleiding gegee dat liederebundels hersien
moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die
76/78-Psalmboek en die 1978 Gesangboek was die resultaat.
'n Dualistiese standpunt, dat sekere liedere geskik is vir
kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984-
Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM
en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie'
bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die
Psalm- en Gesangboek gebruik mag word.
Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe
fase van die kerklied in SA in as die Ned Herv Kerk ook begin om
"nuwe" liedere op die proef te stel.
Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare
evaluerings oor die kerklied gedoen.
Die "ou", die "nuwe" en die kontemporere kerklied (veral met
verwysing na die NG Kerk) m6et almal plek kry in die musiekskat
van die 21ste eeu. / The hymn and musical instruments play a cardinal role in
the Bible. The Song of Moses (Ex 15) is used in Psalms
and in Revelation 15:3.
The question with regards to what is acceptable and
unacceptable and whether it is at all imperative to take
a defendant stance, is clarified from a Biblical point of
view. It is based on the Reformation-principle: ecclesia
reformata semper reformandum.
The History of the 'Song' Hymn in the early church up to
the Reformation is shortly mentioned. The "songs"
(Hymns) of the believer were in the course of history
transferred to the priests and were only in the
Reformation once again bestowed on the believer by
Luther. It would appear that Calvin, despite the slogans
of the Reformation continued to postulate a Catholic
point of view with regard to the Hymns and that the
Reformation was restricted to the early church. Only socalled
holy songs, direct from the Bible and songs
without instruments/accompaniment could be usedo
The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was
Van Riebeeck who brought in the ''Datheense Psalter'' .
Later, the 1805 - "Evangelishe Gezangen" were added to
it. Owing to the cuius regio eius religio-principle, the
Dutch Church Hymn was given preverance.
Although heartily welcomed, the "1805-Evangelische
Gezangen" lead to a split in the Church. The
"Evangelische Gezangen" (Hymns), and the Psalmbook were
used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer
war) and in the Consentration and prisoners of war camps.
In the camps was ample time for singing and composing new
sacred songs.
'Non-approved' song books and the translation of the
Bible in Afrikaans (1933) gave rise to the birth of
various Hymn and Psalter books. Youth Praise and Worship
books were also published.
The Dutch Reformed Church
opinion that certain songs
in the formal Church
inappropriate and should
gatherings.
struggles with the dualistic
are suitable for worshipping
service while other are
only be used at informal / Theology / D.Th. (Theology)
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'n Geskiedenis van die kerklied in die Nederduitse Gereformeerde KerkFourie, Francois Paul 01 1900 (has links)
Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die
Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en
kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die
"nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing.
Die brandende vraag wat "reg" of
hoegenaamd standpunt ingeneem moet
perspektief (die Woord van God)
"verkeerd" is en of daar
word, word uit 'n Bybelse
beantwoord, gegrond op die
beginsel van die Reformasie: ecclessia reformata semper
reformandum.
Die geskiedenis van die lied van die vroee kerk tot by die
Ref ormasie word kursories behandel. Die lied wat in die
geskiedenis uit die mond van die gelowige, die lidmaat gehaal is
en aan die priesters oorgelaat is, word deur Luther weer
teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn,
tsv die Ref ormasie slagspreuk, in sommige aspekte van sy
beskouing van die kerklied, steeds 'n Roomse standpunt bly
handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs
sgn "heilige" liedere, direk uit die Bybel, musiek sender
instrumentale begeleiding, kon gebruik word.
Saam met ons voorsate, wat van oa Nederland gekom het, het ons
liederebundels gekom. Van Riebeeck het met die Datheense Psalter
(die amptelike Nederlandse kerklied) wat later deur die 1805-
"Evangelische Gezangen" aangevul is, geland. Agv die "cuius
regio eius religio"-beginsel het die Hollandse kerklied voorkeur
bo Lutherse ea kerkliedere gekry.
Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom
is, het gelei tot misnoee in Colesberg en later in Rustenburg,
wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische
Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel
van die Trekkers, kommandolede (Anglo-Boereoorlog) en die
krygsgevangenes in die konsentrasie- en krygsgevangenekampe.
In die kampe was daar baie tyd vir die sing en skep van gewyde
liedere.
Nie-goedgekeurde bundels en die vertaling van die Bybel in
Afrikaans (1933) het aanleiding gegee dat liederebundels hersien
moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die
76/78-Psalmboek en die 1978 Gesangboek was die resultaat.
'n Dualistiese standpunt, dat sekere liedere geskik is vir
kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984-
Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM
en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie'
bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die
Psalm- en Gesangboek gebruik mag word.
Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe
fase van die kerklied in SA in as die Ned Herv Kerk ook begin om
"nuwe" liedere op die proef te stel.
Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare
evaluerings oor die kerklied gedoen.
Die "ou", die "nuwe" en die kontemporere kerklied (veral met
verwysing na die NG Kerk) m6et almal plek kry in die musiekskat
van die 21ste eeu. / The hymn and musical instruments play a cardinal role in
the Bible. The Song of Moses (Ex 15) is used in Psalms
and in Revelation 15:3.
The question with regards to what is acceptable and
unacceptable and whether it is at all imperative to take
a defendant stance, is clarified from a Biblical point of
view. It is based on the Reformation-principle: ecclesia
reformata semper reformandum.
The History of the 'Song' Hymn in the early church up to
the Reformation is shortly mentioned. The "songs"
(Hymns) of the believer were in the course of history
transferred to the priests and were only in the
Reformation once again bestowed on the believer by
Luther. It would appear that Calvin, despite the slogans
of the Reformation continued to postulate a Catholic
point of view with regard to the Hymns and that the
Reformation was restricted to the early church. Only socalled
holy songs, direct from the Bible and songs
without instruments/accompaniment could be usedo
The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was
Van Riebeeck who brought in the ''Datheense Psalter'' .
Later, the 1805 - "Evangelishe Gezangen" were added to
it. Owing to the cuius regio eius religio-principle, the
Dutch Church Hymn was given preverance.
Although heartily welcomed, the "1805-Evangelische
Gezangen" lead to a split in the Church. The
"Evangelische Gezangen" (Hymns), and the Psalmbook were
used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer
war) and in the Consentration and prisoners of war camps.
In the camps was ample time for singing and composing new
sacred songs.
'Non-approved' song books and the translation of the
Bible in Afrikaans (1933) gave rise to the birth of
various Hymn and Psalter books. Youth Praise and Worship
books were also published.
The Dutch Reformed Church
opinion that certain songs
in the formal Church
inappropriate and should
gatherings.
struggles with the dualistic
are suitable for worshipping
service while other are
only be used at informal / Theology / D.Th. (Theology)
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Moderní sakrální architektura / Modern Sacral Architecture.PODROUŽKOVÁ, Petra January 2013 (has links)
The thesis deals with European sacral architecture of the twentieth and the twenty-first century. Particularly, it refers to Judaic, Roman-Catholic and Islamic buildings. The second part puts into historical context the sacral constructions of individual religions including their function, characters and typology. In the third part of this thesis the representative sample of significant modern sacral constructions is selected, always under circumstances regarding their creation, the urban description and the setting in a specific location as well as the architectural layout, the interior arrangment and a possible use of special technological procedures at their construction. The mutual comparison and the evaluation of the modern European sacral architecture development are carried out in the fourth part. This section notices the function and the usage of light and presents some extraordinary buildings from this point of view. The final fifth part tries to answer the question, how a modern temple should look like.
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