published_or_final_version / Fine Arts / Doctoral / Doctor of Philosophy

published_or_final_version / Conservation / Master / Master of Science in Conservation

Este trabalho aborda a problemática da acústica de igrejas construídas a partir da segunda metade do século XX por meio da revisão bibliográfica e do estudo de caso de três igrejas na cidade de São Paulo. O objetivo da pesquisa é estudar o desempenho dos espaços sonoros internos e externos de três templos, escolhidos como amostras, com base na normalização brasileira vigente. Avaliaram-se por meio de medições acústicas o tempo de reverberação nas naves, o nível de ruído ambiente em frente às igrejas, o nível de ruído ambiente interno nas naves das igrejas, bem como o nível sonoro nas naves e em frente às igrejas durante os cultos religiosos. Com isso procurou-se realizar o levantamento dos problemas enfrentados pelas igrejas em relação à qualidade acústica nas naves e as possíveis interferências que causam à comunidade vizinha, quanto aos níveis sonoros emitidos. O equipamento de medição utilizado foi um analisador profissional de áudio. A arquitetura das igrejas e sua localização e implantação na cidade são determinantes para a qualidade acústica das naves e os níveis sonoros emitidos no entorno. A pesquisa revelou que o nível de ruído ambiente em frente às igrejas interfere na relação sinal/ruído nas naves e que a interferência do nível sonoro emitido no ambiente externo pelas igrejas durante o seu funcionamento depende da localização, condições de uso e sobretudo de suas condições arquitetônicas. Estas condições, quando mal resolvidas, decorrem de projetos em que os requisitos acústicos não foram observados ou deixados de lado durante a execução da obra. / This paper discusses the acoustic of churches built from the second half on of the twentieth century based on literature survey and the specific case study of three churches in the city of São Paulo. The objective of this research is to study the performance of internal and external sound in three temples, chosen as samples, based on the Brazilian standards in force. Measurements of the acoustic reverberation time in the aisle, the internal and external noise level of the environment, as well as in front of the churches during religious services were performed. Therefore, the survey of the problems faced by the churches regarding the acoustic quality in the aisles and possible interferences that it may cause to the surrounding community were evaluated. The measuring equipment used was a professional audio analyzer. The architecture of the churches, their implementation and location in the city are crucial to the acoustic quality of the aisles and sound levels emitted to the environment. The research revealed that the ambient noise level in front of the churches interferes in the signal / noise in aisles and the interference of sound emitted by the churches in the external environment during operation depends on the location, conditions of use and mainly its architectural conditions. These conditions, if poorly solved, result from projects in which the acoustic requirements were not observed or left out during the execution of the building

金山寺位於江蘇省鎮江市，這座今天依然著名的佛寺最初是當地祭拜水神蛇仙的場所。從公元820年代開始，金山佛寺出現，寺內拜佛的活動逐漸成為主流。這個民間拜蛇的場所，逐漸開始拜佛，這個轉變是中唐之後鎮江地區一系列社會變化的結果，闡述這些社會改變，便能大致揭示出鎮江納入王朝行政體系具體過程。 / 金山寺所在的金山，在唐代是一個方圓到一公里的岩石島嶼。這裡祭祀水神蛇仙的記錄，最早可以追述至南朝。在這裡接受祭祀的水神蛇仙中，以白蛇為首位。從隋朝開始，隨著胡商在長江下游經營活動逐漸增加，金山小島上所祭祀的水神，同時融匯了江南本土水神蛇仙信仰和在華胡商的女神信仰兩方面的祭拜傳統。這種不同文化、不同祭祀傳統的融合，是通過商稅逐漸成為中唐王朝的主要經濟來源而逐步形成的。 / 隨著唐玄宗初步確立的運河溝通南北的格局，運河於安史之亂後成為唐帝國的生命線，這一點令位於長江水道與運河水道相交匯的鎮江，以其經濟意義而成為王朝勢力的必爭之地。鎮江的地方官職（唐時稱潤州刺史）也從一個王朝官員畏懼的「凶闕」而一躍成為「望」職，常由宰相兼領。 / 鎮江經濟地位的提升以及朝廷重臣的駐守，令王朝的行政體系高調出現在鎮江，並且引發了朝廷與地方勢力之爭。恰在此時，唐王朝的鹽政令朝廷成功獲得商人以及地方權貴的支持，北方朝廷與鎮江地方社會的衝突，在商人和權貴的介入下，得到了緩和。鎮江社會的結構出現了改變，編戶數量大增。 / 隨著社會結構的轉變，王朝重臣同時成功地將王朝的文化成功地帶到了鎮江。從公元820年代開始，文化在鎮江出現的轉變，對於民間對於王朝的認同來說，是決定性的一步。鎮江的金山寺，不僅通過這種文化認同而被描述成佛寺，並且更成為當地代表北方文化的一個傳播中心。 / 從此之後，金山寺便開始被官員和文人稱為“佛寺。雖然如此，金山島上的水神並沒有消失。這位號稱是白蛇的神靈，以其融匯在華胡商女性水神信仰而由老叟變成美婦。水神祭祀和對佛教的禮拜，在晚唐五代的金山寺中並行不悖，其表現形式，則是以佛教傳統為主導、水神祭祀為輔。晚唐金山寺逐漸成為遠近聞名的佛寺，從這個時候開始，鎮江便完成了其由化外之邦至化內之地的轉變。 / Monastery Jinshan locates in Zhenjiang today. Though it is famous for its Buddhist rituals since 11th century, the monastery was originally a sacred palace for preying Water Gods of Snakes. Since the palace was first being addressed as “Buddhist monastery in mid 820s, the Buddhist tradition was recorded as the dominant one. The conversion from local serpent cult to state Buddhist Religion resulted from a mix of social transformations in Zhenjiang. Therefore, the converting process revealed the process of the place getting incorporated into the state during the transformation period of late Tang Dynasty (AD 618-903). / During Tang Dynasty, Monastery Jinshan sat on a small rocky island in the middle of lower range of Yangzi River. The earliest record of serpent cult in the island could be traced back to late fourth century. Snake White led the pantheons of water gods in Zhenjiang, and the serpent cult in Zhenjing witnessed a profound transformation because of the foreign merchants who traveled around the lower range of Yangzi River in Sui and Tang Dynasties (AD 581-907). The foreign merchants of the time profiled their Water Gods as twin females with impressively young faces. Though Chinese tradition imaged the Snake White as an old man in white suits, the convergence of the two distinct traditions ended up with a popularity of a beautiful Chinese lady of Madam Snake White whom was escorted by the other beautiful maid of Snake Blue. The mixing of the two different traditions revealed the increasingly influential economic status of merchants, especially the foreign traders, after Mid Tang Dynasty. / With the economic importance of merchants was escalating, the canal system also started to work regularly during the final 1.5 centuries in Tang. The canal system physically linked Capital Chang’an with Zhenjiang (addressed as “Runzhou City in Tang) which was the waterway conjunction of Yangzi River and the Great Canal. Since 9th century, the waterway conjunction shed off the negative image of a remote and perilous area and became one of the leading places in the empire. Zhenjiang was then governed directly by the prime ministers during late Tang Dynasty. / The arrival of the prime ministers in Zhenjiang was accompanied with the high-profiled introduction of state administration here, which aroused the confrontation and conflicts between the state and the local. The confrontation was pacified by the newly-established salt policy during the first half of the 9th century. The salt policy ensured the court to gain the support from the local strongmen and merchants. / The cooperation of local strongmen in Zhenjiang made it possible for the state to nurture the cultural environment that appreciated the leadership of Chang’an. The cultural transformation in Zhenjiang started with the establishment of Monastery Jinshan, and the monastery became the venue of demonstrating the cultural trend in the state. / Though Monastery Jinshan was shaped as a local authority of Buddhism, the serpent cult died hard in the island. Both Buddha and Snake White were prayed in the Jinshan, with Buddha as the higher god. The authority of Monastery Jinshan was finally constituted in 870s, indication the finalization of the incorporation. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 陳越溪. / "2012年6月". / "2012 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 119-125). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract in Chinese and English. / Chen Yuexi. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 來自金山的“江心鏡 --- p.12 / Chapter 1、 --- 來自鎮江的進奉 --- p.12 / Chapter 2、 --- 唐代的五月初五 --- p.19 / Chapter 第三章 --- 祭祀中心與藥市 --- p.24 / Chapter 1、 --- 金山是水神祭祀中心 --- p.24 / Chapter 2、 --- 鎮江的藥市 --- p.31 / Chapter 第四章 --- 金山上的水神 --- p.35 / Chapter 1、 --- 壯麗的水神廟 --- p.35 / Chapter 2、 --- 水神是蛇仙 --- p.36 / Chapter 3、 --- 水神：老叟還是美婦？ --- p.38 / Chapter 4、 --- 水神從男性變為女性 --- p.40 / Chapter 第六章 --- 運河 --- p.48 / Chapter 1、 --- 政之不行 --- p.48 / Chapter 2、 --- 地方勢力 --- p.49 / Chapter 3、 --- 潤州新進士 --- p.51 / Chapter 4、 --- 潤州新刺史齊濣 --- p.52 / Chapter 5、 --- 運河之利 --- p.57 / Chapter 6、 --- 施政不易 --- p.58 / Chapter 7、 --- 再看唐明皇守城門樓 --- p.61 / Chapter 第七章 --- 拜佛 --- p.64 / Chapter 1、 --- 僧蛇之鬭 --- p.65 / Chapter 2、 --- 顯貴移民：練湖的勝利 --- p.69 / Chapter 第八章 --- 金山名日新 --- p.76 / Chapter 1、 --- 唐朝的鹽商 --- p.76 / Chapter 2、 --- 金山名日新 --- p.82 / Chapter 3、 --- 馬祖玄素和護航寶塔 --- p.84 / Chapter 4、 --- 宰相命輪 --- p.93 / Chapter 第九章 --- 寺成 --- p.94 / Chapter 1、 --- 處心積慮的李德裕 --- p.94 / Chapter 2、 --- 削弱水神蛇仙的影響力 --- p.100 / Chapter 3、 --- 德裕努力的成功 --- p.102 / Chapter 4、 --- 漕路通了 --- p.105 / Chapter 5、 --- 金山寺成 --- p.107 / Chapter 第十章 --- 結論 --- p.115

The heritage of Java is the product of a complex mix of cultures that historically influenced the island: Hindu, Buddhist, Islamic, Javanese, Chinese, and Dutch. Indonesian cultural heritage is represented through many aspects of the nation; the history, the way of life, the identity which should be preserved not only for the present, but for the future. Unfortunately, Indonesian heritage faces many problems; many historic buildings have been demolished, neglected and not well maintained. Due to these facts, the effort should be done in order to save the heritage in Indonesia, and this can be achieved by maximizing the role of the community. The aim of this research is to describe the role of community participation in the religious heritage conservation management in Indonesia, and specifically looks at the case of Chinese temples and mosques in the urban coastal area of Java. The research is the result of extensive fieldwork that was carried out between 2009-2011 and both qualitative and quantitative methods were employed; survey questionnaires, observation and in-depth interviews. The final finding of the research is the model of the religious heritage management which is developed from the Chinese temples and mosques conservation strategy. The Focus Group Discussion was undertaken in the final step to get input from the stakeholders of the heritage conservation. This stage is needed to validate and verify the model before applying the model to other religious buildings. The findings of this research show the extent to which local communities are involved in temple and mosque activities and how their role is essential to the sustainability of their religious buildings. Because local community involvement still needs to be improved in Indonesia, this approach could be employed as an effective model for the conservation of other religious heritage buildings especially in Java, and hopefully later in the wider area of Indonesia.

This dissertation examines Deccan India’s earliest surviving stone constructions, which were founded during the 6th through the 8th centuries CE and are known for their unparalleled formal eclecticism. Whereas past scholarship explains their heterogeneous formal character as an organic outcome of the Deccan’s “borderland” location between north India and south India, my study challenges the very conceptualization of the Deccan temple within a binary taxonomy that recognizes only northern and southern temple types. Rejecting the passivity implied by the borderland metaphor, I emphasize the role of human agents—particularly architects and makers—in establishing a dialectic between the north Indian and the south Indian architectural systems in the Deccan’s built worlds and built spaces. Secondly, by adopting the Deccan temple cluster as an analytical category in its own right, the present work contributes to the still developing field of landscape studies of the premodern Deccan. I read traditional art-historical evidence—the built environment, sculpture, and stone and copperplate inscriptions—alongside discursive treatments of landscape cultures and phenomenological and experiential perspectives. As a result, I am able to present hitherto unexamined aspects of the cluster’s spatial arrangement: the interrelationships between structures and the ways those relationships influence ritual and processional movements, as well as the symbolic, locative, and organizing role played by water bodies. The project therefore reimagines the Deccan’s sacred centers not as conglomerations of disjointed monuments but as integrated environments in which built structures interact with, and engage, natural elements, and vice versa.

This dissertation explores contemporary lives and dynamics of the abandoned synagogues in provincial Poland. In the foreground of this study are several prewar synagogue buildings that have not been restored and adapted by the country’s heritage and tourist industries, as my central argument revolves around the special affordances and qualities that these structures preserve and sustain in their abandoned forms and becomings. The deserted synagogue in Polish towns and villages exists as an extraordinary kind of ruin, being simultaneously connected to a pre-modern past, architecture, and tradition, and the modern history of dereliction and decay. As it finds itself in this peculiar in-between zone, the abandoned synagogue of Poland has a rare ability to invoke the perception and framing of both the pre- (classical) and postindustrial (modern) ruin. I underscore the material fluidity and aesthetic dimension of these structures, by zooming in on their posthuman life and vigorous unfolding of strange new spaces, things, meanings, and sensations. The aesthetics of the abandoned synagogues are dynamic and interactive, being inextricably attached to how we encounter and sense their reality and materiality. This thesis highlights the mercurial and affective aesthetic experience of Poland’s deserted synagogues that is being formed and transformed during these immediate encounters with material spaces and things. I suggest that a re-enchantment of the synagogue takes place in the ruin, wherein non-human actors and activities (e.g. plants, animals, the weather) continually generate the wonderment, strangeness, and sacrality of these places. Hence, the abandoned synagogue is here approached and perceived as a form that I call the ruin temple: a space whose deeply flowing past and dynamism of decay and life, create a present that allures and enchants, affording a solitary, mystical, and sensuous immersion in its profound sphere of awe and wonder.

Este trabalho aborda a problemática da acústica de igrejas construídas a partir da segunda metade do século XX por meio da revisão bibliográfica e do estudo de caso de três igrejas na cidade de São Paulo. O objetivo da pesquisa é estudar o desempenho dos espaços sonoros internos e externos de três templos, escolhidos como amostras, com base na normalização brasileira vigente. Avaliaram-se por meio de medições acústicas o tempo de reverberação nas naves, o nível de ruído ambiente em frente às igrejas, o nível de ruído ambiente interno nas naves das igrejas, bem como o nível sonoro nas naves e em frente às igrejas durante os cultos religiosos. Com isso procurou-se realizar o levantamento dos problemas enfrentados pelas igrejas em relação à qualidade acústica nas naves e as possíveis interferências que causam à comunidade vizinha, quanto aos níveis sonoros emitidos. O equipamento de medição utilizado foi um analisador profissional de áudio. A arquitetura das igrejas e sua localização e implantação na cidade são determinantes para a qualidade acústica das naves e os níveis sonoros emitidos no entorno. A pesquisa revelou que o nível de ruído ambiente em frente às igrejas interfere na relação sinal/ruído nas naves e que a interferência do nível sonoro emitido no ambiente externo pelas igrejas durante o seu funcionamento depende da localização, condições de uso e sobretudo de suas condições arquitetônicas. Estas condições, quando mal resolvidas, decorrem de projetos em que os requisitos acústicos não foram observados ou deixados de lado durante a execução da obra. / This paper discusses the acoustic of churches built from the second half on of the twentieth century based on literature survey and the specific case study of three churches in the city of São Paulo. The objective of this research is to study the performance of internal and external sound in three temples, chosen as samples, based on the Brazilian standards in force. Measurements of the acoustic reverberation time in the aisle, the internal and external noise level of the environment, as well as in front of the churches during religious services were performed. Therefore, the survey of the problems faced by the churches regarding the acoustic quality in the aisles and possible interferences that it may cause to the surrounding community were evaluated. The measuring equipment used was a professional audio analyzer. The architecture of the churches, their implementation and location in the city are crucial to the acoustic quality of the aisles and sound levels emitted to the environment. The research revealed that the ambient noise level in front of the churches interferes in the signal / noise in aisles and the interference of sound emitted by the churches in the external environment during operation depends on the location, conditions of use and mainly its architectural conditions. These conditions, if poorly solved, result from projects in which the acoustic requirements were not observed or left out during the execution of the building

This thesis looks at three different Japanese websites to examine how each spreads information about mizuko kuyō and how each provides online spaces for users in which they can share their own experiences with the ceremony. The goal is to show how perceptions of mizuko kuyō have changed with the advent of the Internet and the rise of Japanese Internet culture. Additionally this study shows how individuals now actively participate in dialogues about mizuko kuyō online and how this affects mizuko kuyō as a cultural practice. Emphasis is placed on the shift from mizuko kuyō being a temple dominated religious practice to a more secular and practitioner-focused ritual.

This dissertation explores interchanges and connections between Rome and Egypt that occurred during the four decades immediately following Egypt’s annexation into the Roman Empire in 30 B.C.E. The dissertation focuses on five temple precincts that were expanded under the first Roman emperor, Augustus (27 B.C.E.–14 C.E.), who as new ruler of Egypt, continued the venerable practice of building cult temples. In order to gauge the level of imperial support and analyze how local and imperial precedents were combined at temple sites, the dissertation compares the built space at sacred sites in three regions. The comparison reveals programmatic emphasis on areas where public worship occurred over inaccessible areas reserved for the gods, and that the combination of local and imperial elements strengthened cultic connections to each region’s center. Five chapters demonstrate temples in the Augustan period were created to encourage continued public use and worship by forming space where public veneration could be carried out, and by integrating pharaonic and imperial elements appropriate for the temple precincts’ transcultural local and visiting audience. This analysis indicates that temples in Augustan Egypt, like those in other areas of the Roman world, were tied to the existing traditions of the local community, engaged with new imperial elements, and were designed to encourage public involvement and continued use. Through encouragement by Augustus and his advisors, religion and culture mediated change as Egypt was annexed as a Roman province.