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This project has been about delving into forms of drawn architectural discovery and inquiry. The cathedral became a vehicle for approaching this from different angles. It tries to understand how a design achieves that distinctive quality which subconsciously divulges the type of environment you have entered. The exploration of this led me to start attempting to work in various non-traditional media and how it could begin to uncover the power each had in communicating the quality of space trying to be attained. / Master of Architecture

Archaeologists and historians have sought to understand the architecture of the early church using methods common to their respective fields of inquiry. This has included an approach to architecture which classifies buildings according to type and style. Limitations of both method and evidence has led some scholars to conclude that there was no Christian architecture before A.D. 200. This present study intends to broaden the understanding of architecture beyond mere tectonics and realise its significance as a boundary of place with a view toward examining the foundations of early Christian architecture. Boundary and place are primary components of the cosmos within Judaism. The Hebrews came to understand the world according to a concept of holiness manifested as a scheme of circular boundaries ascending into the presence of God, located within the Temple. As an outgrowth of Judaism, the early Church held similar views of place and boundary which gave them an affinity for the Temple. By understanding architecture as a boundary of place we can connect the sacred places and boundaries of the Jews from Creation to the Land and Temple. The Church proclaimed Jesus as God incarnate and Himself the Temple transformed. The traditional view has been that the synagogue was the connecting link between the Church and the Temple, but the origins and role of the synagogue are now doubted. The predominance of the house in the life and ministry of Jesus combined with its prevalence in the NT and the early Christian writers indicates that the Christians understood sacred place in terms of their domestic reality. The house provided not only a strong ligature connecting Church and Temple, it was also an archetype for the Church’s sacred place and developing architectural boundaries.

This research looks at contemporary understandings of performance arts in India, specifically Karnatic Music and Bharatnatyam as ‘religious’ arts. Historically, music and dance were performed and patronized in royal courts and temples. In the early 20th century, increased nationalist activities led to various forms of self-scrutiny about what represented ‘true’ Indian culture. By appropriating colonial discourses based on the religious/secular dichotomy, Karnatic Music was carefully constructed to represent a ‘pure’ Indian, specifically ‘Hindu’ culture that was superior to the ‘materialistic’ Western culture. Importantly, the category called divine was re-constructed and distinguished from the erotic: the divine was represented as a category that was sacred whilst the erotic represented ‘sexual impropriety.’ In so doing, performance arts in the public sphere became explicitly gendered. Feminity and masculinity were re-defined: the female body was re-imagined as ‘sexual impropriety’ when in the public sphere, but when disembodied in the private sphere could be deified as a guardian of spirituality. Traditional performing communities were marginalized while the newly defined music and dance was appropriated by the Brahmin community, who assumed the role of guardians of the newly constructed Indian-Hindu identity, resulting in caste-based ‘ownership’ of performance arts. Mechanical reproduction of Karnatic Music has created a disconnect in contemporary Indian society, in which Karnatic Music is disembodied from its contexts in order to be commodified as an individual’s artistic expression of creativity. This move marks a shift from substantive economics (music was performed and experienced within a specific context, be it royal patronage or Indian nationalist movements) to formal economics (music as a performer’s creative property). I question the understanding of Karnatic Music as ‘religious’ music that is distinguished from the ‘secular’ and seek to understand the colonial patriarchal mystification of the female body in the private sphere by deconstructing the definition of the ‘divine.’ In doing so, I also question the contemporary understanding of Karnatic Music as an item of property that disembodies the music from its historical context.

Esta dissertação tem como objetivo identificar a presença do espaço sagrado na Literatura para Crianças e Jovens. Para isso, utilizamos como eixo teóricometodológico propostas sociológicas e antropológicas sobre o sagrado e sua relação com o homem. Como um substrato para mitos, ritos e arquétipos, o sagrado tem permeado a Literatura para Crianças e Jovens, revelando o homem e sua relação com suas crenças. Em diversas obras, evidencia-se como um elemento essencial e norteador do ser que o aceita. Assim, recorrendo ao estudo de temas (tematologia) como método comparativista, objetivamos identificar a configuração do espaço sagrado, pela oralidade, em duas obras: A menina de lá, de Guimarães Rosa, e O beijo da palavrinha, de Mia Couto. Além disso, pelo mesmo método comparativista, analisaremos as obras As Crônicas de Nárnia: o leão, a feiticeira e o guarda-roupa, de C. S. Lewis e Cibermãe, de Alexandre Jardin, com o objetivo de identificar o retorno do sagrado nos dias atuais e, verificar que o sagrado não se limita a épocas, mas até mesmo na modernidade o homem o busca. / This essay aims at identifying the presence of the sacred space in the literature geared at children and young people. For this we used the theoretical - methodological axis as the sociological and anthropological proposals on other sacred and its relationship with man. As a basis for myths, rites and models, the sacred has permeated literature for children and young people, revealing man and his relation to his beliefs. In several literary works, the sacred is highlighted as an essential element and a guide for the man who accepts it. Likewise, resorting to the study of themes as a comparative method, we aim to identify the sacred space by oral sources in two works: A menina de lá, by Guimarães Rosa and O beijo da palavrinha by Mia Couto. According to the same comparative method, we will analyze the following works: The chronicles of Narnia: the lion, the witch and the wardrobe by C.S. Lewis and Cybermother by Alexander Jardin, aiming in both cases to identify the return of the sacred to the present day, observing that the sacred does not limit itself to periods, but man searches for it even in modern days.

Thesis (Ph.D.). / Written for the Faculty of Music. Vol. 2 is an edition of the Lerma ms. Bibliography: v.1, leaves 257-272.

Sacred sites in Ysyk-Köl area of Kyrgyzstan represent areas of land and bodies of water which are spiritually and culturally meaningful for local people. The present study mapped about 130 sacred sites, which are conserved-through-use by local communities and represent traditional model of conservation. The entire territory of Ysyk-Köl region is a formal protected area as a UNESCO Biosphere Reserve. Thus, sacred sites, as traditional model of community conserved area, are embedded in the formal government-run Biosphere Reserve. The study scrutinizes how these two models of conservation (sacred sites and the Biosphere Reserve) co-exist in the same territory and interact with each other. Results indicate that these two models are parallel. However, recognition of sacred sites can improve formal conservation by: a) providing a complementary culture-based set of incentives for conservation, b) fostering a biocultural approach, and c) serving as a communication hub for YKBR managers and local communities. / February 2016

Esta dissertação tem como objetivo identificar a presença do espaço sagrado na Literatura para Crianças e Jovens. Para isso, utilizamos como eixo teóricometodológico propostas sociológicas e antropológicas sobre o sagrado e sua relação com o homem. Como um substrato para mitos, ritos e arquétipos, o sagrado tem permeado a Literatura para Crianças e Jovens, revelando o homem e sua relação com suas crenças. Em diversas obras, evidencia-se como um elemento essencial e norteador do ser que o aceita. Assim, recorrendo ao estudo de temas (tematologia) como método comparativista, objetivamos identificar a configuração do espaço sagrado, pela oralidade, em duas obras: A menina de lá, de Guimarães Rosa, e O beijo da palavrinha, de Mia Couto. Além disso, pelo mesmo método comparativista, analisaremos as obras As Crônicas de Nárnia: o leão, a feiticeira e o guarda-roupa, de C. S. Lewis e Cibermãe, de Alexandre Jardin, com o objetivo de identificar o retorno do sagrado nos dias atuais e, verificar que o sagrado não se limita a épocas, mas até mesmo na modernidade o homem o busca. / This essay aims at identifying the presence of the sacred space in the literature geared at children and young people. For this we used the theoretical - methodological axis as the sociological and anthropological proposals on other sacred and its relationship with man. As a basis for myths, rites and models, the sacred has permeated literature for children and young people, revealing man and his relation to his beliefs. In several literary works, the sacred is highlighted as an essential element and a guide for the man who accepts it. Likewise, resorting to the study of themes as a comparative method, we aim to identify the sacred space by oral sources in two works: A menina de lá, by Guimarães Rosa and O beijo da palavrinha by Mia Couto. According to the same comparative method, we will analyze the following works: The chronicles of Narnia: the lion, the witch and the wardrobe by C.S. Lewis and Cybermother by Alexander Jardin, aiming in both cases to identify the return of the sacred to the present day, observing that the sacred does not limit itself to periods, but man searches for it even in modern days.

Au cours de l’époque classique, la gestion des cultes et des richesses sacrées d’Athènes devient de plus en plus centralisée autour de l’Acropole. La cité en effet met en place un système de gestion plus rationnel et cohérent de ses biens sacrés en même temps qu’elle se dote de structures administratives et institutionnelles lui permettant de gérer un empire maritime en expansion. Ce système, loin d’être figé, repose sur la mobilisation des pratiques et instruments comptables qui conduisent à une connaissance plus précise des fortunes des sanctuaires et à une organisation et exploitation plus efficaces des trésors sacrés. La structure administrative semble bien s’adapter aux statuts variés des sanctuaires attiques ainsi qu’aux spécificités liées à leur positionnement géographique. La polis décline en effet de façon différente ses interventions dans la gestion économique des lieux de culte dispersés sur son territoire : elle procède souvent au maintien des spécificités régionales dans l’administration des sanctuaires mais elle adapte en même temps ces différentes réalités administratives aux nécessités d’une gestion centralisée et unitaire. A la lumière de perspectives évoquées, la recherche en cours se consacre à étudier l’articulation et l’évolution au fils du temps des formes et des méthodes de l’administration économique et financière des richesses sacrées athéniennes ainsi que le rôle et l’action de ses acteurs principaux : la polis et les autres instances civiques, les sanctuaires et le territoire. / At Athens, since de development of the maritime Empire, the management system of sacred finances became increasingly centralized on the Acropolis. The city developed a more rational and coherent method of administration of its sacred properties. This system was based on several practices and instruments of accountability that allowed the Athenian State to better control the wealth of attic sanctuaries and to better exploit it in order to finance religious life. Furthermore, attic sanctuaries bore different statuses and different economic roles inside Attic boundaries. For these reasons, Athens declined in a different way its interventions in the economic management of its sacred treasures. The Polis maintained, anyway, regional diversities in the administration and harmonized it inside a unified and coherent management system. Thus, the current study is devoted to study the articulation and evolution over time of the forms and methods of economic and financial administration of Athenian sacred wealth as well as the role and action of its main actors in this system : central and local civic authorities, sanctuaries and the territory.