The music and texts of the Jewish liturgy are commonly called the Sacred Service. Choral settings of this liturgy form a distinct genre of choral music. Despite the rich history and influence of the text itself, relatively few composers have set it chorally. Among the two most influential settings are Avodath Hakodesh (1933) by Ernest Bloch and Darius Milhaud’s Service sacré (Sacred Service) of 1947. Temple Emanu-El Reformed Congregation in San Francisco commissioned both under the leadership of Cantor Reuben Rinder, and the two pieces have many similarities. The focus of the present research is on expressive text-setting in the Service sacré of Darius Milhaud. My research suggests that study of Milhaud’s personal beliefs and religious background can help explain some of the composer’s compositional decisions in Service sacré. Milhaud’s background includes deep roots in the Jewish tradition, but he also shows a keen appreciation for aspects of Christian theology. Prior to this study, Milhaud’s intent to expressively set the text has not been thoroughly considered. Particularly interesting are his settings of texts that deal with themes such as salvation and redemption, including movements such as Tsur Yisrael (Mvt. V), Praised be Thou, O Lord (Mvt. VI), and Returning the Scroll to the Ark (Mvt. XII). These topics of salvation and redemption are usually deemphasized in the Reformed Jewish perspective. Yet, in Milhaud’s work, these portions are highlighted through his compositional settings.

The Blackfoot Confederacy Keepers of the Rocky Mountains provides a first hand account of the Blackfoot intimate relationship with their mountain landscape now known as Glacier National Park, Bob Marshall Wilderness, Badger Two Medicine Unit of the Lewis and Clark Forest Service, and the Waterton-Glacier International Peace Park. The animals shared the traditional ecological knowledge of the mountains with the Blackfoot Confederacy so they could survive through the "transfer of knowledge" in their elaborate ceremonial bundles made up of plants, animals, and rocks from the landscape. The Blackfoot agreed to share the minerals of copper and gold with the United States government through a lease agreement in 1895 following the policy of the time under the Dawes Act that allowed Indians to lease their land allotments to non-Indians. Although, the Agreement was written as a land cession with explicit reserved rights for the Blackfeet to hunt, gather, and fish upon the land, the Blackfeet have continued to maintain their ties to the mountain in secret to avoid persecution and publicly when asserting their rights. These rights have been limited, denied, and recognized depending on who is making the decision--Bureau of Indian Affairs, the National Park Service, the Forest Service, and/or tested in the court of law. Despite the turmoil, the Blackfoot People have managed and preserved the area through resource utilization, ceremony, and respect for their mountain territory mapped out by Napi (Creator). Blackfoot know their status when it comes to their landscape as illustrated through the annual renewal of the bundles: "When we begin the ceremony, we call upon the water and the water animals, the sky people, the animals of the land, the plants, the rocks and so forth with the humans being the last to be called upon until all have arrived and taken their place in the lodge. Without the environment and its beings, we could not have this ceremony"

This dissertation is a qualitative investigation into Navajo citizen opinion on the need and form of a federal-tribal co-management model for sacred lands held in federal stewardship. The central question in this inquiry is, are co-management agreements appropriate for sacred landscapes management, and if so, how would they work? In other words, what are the issues, fundamental elements and core values of a "best-practices" sacred lands co-management model? This question is important because Native sacred lands protection and access are essential to reinforcing cultural identity and well-being, and revitalizing tribal communities. Across the United States, these places are being desecrated or destroyed at an alarming rate by commercial enterprise, public recreation, and political indifference. Native Peoples are also denied access to sacred sites for traditional subsistence or ceremonial purposes. This neglect of traditional Native cultural values in sacred lands management is referred to in this analysis as the "Indigenous values gap." Navajo response is focused on three Diné sacred landscapes, the Dinétah in northwest New Mexico, and the San Francisco Peaks and Canyon de Chelly, both located in northeast Arizona. These are large, multi-jurisdictional resources that are critical to Navajo culture and religion, and are currently under physical or legal threat. Navajo citizens in this inquiry generally agree that sacred lands co-management agreements between the Navajo Nation and federal agencies are desirable as instruments that can formalize the "practice" of genuine power-sharing relative to the management of cultural property. They also agree that co-management is not yet practical as a governance structure and philosophy until the Federal Government changes its perspective toward sharing management decisions with a Native nation. Navajo citizens also argue that comanagement is not practical until the Navajo Nation builds the capable institutions and sacred lands management vision on which to base co-management agreement development and implementation. The community development concepts of the Harvard Nation-Building model are central to building effective sacred lands management plans and co-management regimes. A "best-practices" model of sacred lands co-management blends the sacred principles of the Navajo doctrine of hozho with the secular principles of property rights, protected areas, and nation-building.

No description available.

Restoration landscape theories propound the observation that landscape mitigates human emotion, mental functioning, and behaviour. Those environments that positively affect these spheres are called "restorative". In recent years, many attempts have been made to quantify restorative landscapes, so that landscape architects and others can replicate them in the manipulated environment. An understanding of how certain combinations of landscape attributes affect humans is important in knowing the ramifications of certain designs. A major finding in recent years is that preferred landscapes—or those high in scenic beauty—are generally more restorative than less-attractive environments. One realm of the environment not dealt with, however, is the sacred landscape. One reason for this is the relative difficulty in narrowing down the term “sacred” to something measurable. The purpose of this thesis is to investigate the nature of sacred landscapes, and then to test sacred landscapes against preferred landscapes to measure their restorative potential. This testing involved subjecting participants to a psychological stressor, and then exposing them to slides rated highly in either sacredness or preference. A control group was also tested, but viewed a blank screen rather than images. Implications of this research impact both researchers and practitioners in the fields of landscape architecture, environmental psychology, public land management, and visual resource management. This study found that sacred landscapes are very restorative, although not quite as restorative as environments that rate highly in scenic beauty. This confirms previous research efforts, and opens the study of restorative environments to other landscape typologies as well.

Sakralinio paveldo objekto pritaikymas piligriminiam turizmui. Baigiamajame magistro darbe analizuojama sakralinių erdvių tematika, apžvelgiami jų pritaikymo turizmo reikmėms aspektai, pateikiama klasifikacija, charakteristikos, apžvelgiama sakralinių kultūros paveldo objektų raida ir jos ypatumai, piligriminio turizmo samprata ir svarbiausi Lietuvos piligriminio turizmo objektai. Sąlyginai darbą galima skirstyti į dvi dalis: pirmojoje nagrinėjami teoriniai aspektai, o antrojoje pateikiama pasiūlymų kaip pritaikyti sakralinio paveldo objektus piligriminiam turizmui, įvertinamos alternatyvos, atliekamas anketinis tyrimas, siekiant išsiaiškinti lankytojų nuomonę apie Tytuvėnų bažnyčios ir vienuolyno ansamblio pritaikymo piligriminiam turizmui galimybes ir ištirti lankytojų demografinius bei socialinius rodiklius, lankantis Tytuvėnų bažnyčios ir vienuolyno ansamblyje. Tyrimo objektu pasirinkti sakralinio paveldo objektai, o baigiamojo darbo tikslas yra: išanalizuoti ir įvertinti Kelmės rajono Tytuvėnų miestelio Švč. Mergelės Marijos bažnyčios ir bernardinų vienuolyno pritaikymo piligriminiam turizmui galimybes ir įvertinti šiame objekte besilankančių asmenų motyvus, lūkesčius ir jų išpildymo galimybes, pritaikant objektą piligriminiam turizmui. Praktiniai sakralinio kultūros paveldo objektų pritaikymo piligriminiam turizmui pasiūlymai formuluojami atlikus Tytuvėnų bažnyčios ir vienuolyno pritaikymo piligriminiam turizmui studiją. Apžvelgus piligriminio turizmo sampratą ir... [toliau žr. visą tekstą] / Adjustment of sacred objects to pilgrim tourism. At the final master's work sacred spaces and subjects are analyzed, an overview of their application needs of the tourism aspects, the classification, characteristics, an overview of the sacred objects of cultural heritage development and its features, the concept of pilgrim tourism and the Lithuanian most important pilgrimage tourism objects are provided in this work. Conditionally work can be divided into two parts: the first is dedicated to theoretical aspects, while the second provides suggestions as to adapt the sacral cultural heritage to pilgrim tourism, evaluation of alternatives, a questionnaire survey to ascertain the opinion of visitors Tytuvėnai ensemble of churches and monasteries adaptation to pilgrim tourism and visitors to explore the demographic, social and motivation indicators, visits to churches and Tytuvėnai monastery ensemble. Investigation to choose the cultural heritage of sacral objects, and the final objective is: based on the acquired theoretical knowledge, to analyze and assess the town of Kelme district Tytuvėnai St. Mary's Church and Bernadine monastery adaptation to pilgrim tourism opportunities and to assess the reasons for people visiting the site, the fulfillment of their aspirations and opportunities, using the object for pilgrim tourism. Practical sacral objects subordinate to the cultural adaptation of pilgrim tourism proposals formulated by the church and monastery of Tytuvėnai monastery... [to full text]

Šiame darbe keliamos ir tiriamos dvi Lietuvos sakralinės architektūros problemos – tradicija ir novacija, jų tarpusavio santykis šiuolaikinėje sakralinėje architektūroje. Tradiciją lemia istorija, per šimtmečius susiformavę įpročiai ir papročiai. Taip pat nemenką įtaką daro tokie svarbūs veiksniai kaip karai, okupacijos ir svetima ideologija. Lietuvoje ilgą laiką buvo draudžiama ir varžoma religinės minties ir praktikos sklaida. Tokiomis sąlygomis sakralinės architektūros tradicija neišliko gyvastinga, buvo trukdoma visavertiškai jos raidai. Platesnė ir išsamesnė šios architektūros analizė padėtų nustatyti, kokios tradicijos ryškėja projektuojant katalikų kulto pastatus, kas išliko sena sakralinėje architektūroje. Nagrinėjant bažnyčių architektūrą, be istorinių veiksnių, susiduriama su novacijomis, jų raiškos problema. Sovietmečiu Lietuvoje architektai nebuvo rengiami projektuoti sakralinius statinius, o ir pačių bažnyčių nebuvo statoma dėl valdžios vykdomos ateistinės politikos: tikintieji buvo persekiojami, kunigams taikomos įvairios represijos. Bažnyčios okupacinės valdžios nurodymu buvo sąmoningai niokojamos – verčiamos sandėliais ar gamyklomis arba paliekamos griūti be priežiūros. Atgavus nepriklausomybę, pradėta padėtį taisyti – imta paskubomis projektuoti ir statyti bažnyčias. Netrukus pastebėta, kad patirties ir išmanymo stoka atvėrė kelią klaidoms ir nepamatuotiems sprendimams. Bažnyčios tuo metu dažnai buvo projektuojamos neprofesionaliai, neatsižvelgiama į... [toliau žr. visą tekstą] / The research involves two problems of Lithuanian sacred architecture – tradition and innovation. Tradition has been preconditioned by history, habits and customs formed within centuries. Such important factors as wars, occupations and foreign ideologies have also made a great influence. Any spread of religious thought and practice was forbidden and restricted quite for a long time in Lithuania. Under such circumstances the tradition of sacred architecture could not stay vital and develop in full-rate. Deeper and more precise analysis of the aforementioned architecture could contribute to identifying the traditions in designing Roman Catholic buildings and what has remained old in this sacred architecture. While analyzing church architecture, innovations and the problem of their expression are faced alongside the historic factors. During soviet times, architects were deprived of getting any training in design of sacred buildings, and churches were not built due to atheistic policy of authorities of the time. Believers were even persecuted and priests underwent various repressions. By the order of occupational authorities, churches were purposely destroyed – turned into storehouses or factories, or simply desolated and condemned to destruction. As soon as Lithuania regained its independence, attempts were made to improve the situation. It was started to design and build churches hastily. Soon it was noticed that lack of experience and knowledge has opened the way to mistakes... [to full text]

The research involves two problems of Lithuanian sacred architecture – tradition and innovation. Tradition has been preconditioned by history, habits and customs formed within centuries. Such important factors as wars, occupations and foreign ideologies have also made a great influence. Any spread of religious thought and practice was forbidden and restricted quite for a long time in Lithuania. Under such circumstances the tradition of sacred architecture could not stay vital and develop in full-rate. Deeper and more precise analysis of the aforementioned architecture could contribute to identifying the traditions in designing Roman Catholic buildings and what has remained old in this sacred architecture. While analyzing church architecture, innovations and the problem of their expression are faced alongside the historic factors. During soviet times, architects were deprived of getting any training in design of sacred buildings, and churches were not built due to atheistic policy of authorities of the time. Believers were even persecuted and priests underwent various repressions. By the order of occupational authorities, churches were purposely destroyed – turned into storehouses or factories, or simply desolated and condemned to destruction. As soon as Lithuania regained its independence, attempts were made to improve the situation. It was started to design and build churches hastily. Soon it was noticed that lack of experience and knowledge has opened the way to mistakes... [to full text] / Darbe keliamos ir tiriamos dvi Lietuvos sakralinės architektūros problemos – tradicija ir novacija, jų tarpusavio santykis šiuolaikinėje sakralinėje architektūroje. Tradiciją lemia istorija, per šimtmečius susiformavę įpročiai ir papročiai. Taip pat nemenką įtaką daro tokie svarbūs veiksniai kaip karai, okupacijos ir svetima ideologija. Lietuvoje ilgą laiką buvo draudžiama ir varžoma religinės minties ir praktikos sklaida. Tokiomis sąlygomis sakralinės architektūros tradicija neišliko gyvastinga, buvo trukdoma visavertiškai jos raidai. Platesnė ir išsamesnė šios architektūros analizė padėtų nustatyti, kokios tradicijos ryškėja projektuojant katalikų kulto pastatus, kas išliko sena sakralinėje architektūroje. Nagrinėjant bažnyčių architektūrą, be istorinių veiksnių, susiduriama su novacijomis, jų raiškos problema. Sovietmečiu Lietuvoje architektai nebuvo rengiami projektuoti sakralinius statinius, o ir pačių bažnyčių nebuvo statoma dėl valdžios vykdomos ateistinės politikos: tikintieji buvo persekiojami, kunigams taikomos įvairios represijos. Bažnyčios okupacinės valdžios nurodymu buvo sąmoningai niokojamos – verčiamos sandėliais ar gamyklomis arba paliekamos griūti be priežiūros. Atgavus nepriklausomybę, pradėta padėtį taisyti – imta paskubomis projektuoti ir statyti bažnyčias. Netrukus pastebėta, kad patirties ir išmanymo stoka atvėrė kelią klaidoms ir nepamatuotiems sprendimams. Bažnyčios tuo metu dažnai buvo projektuojamos neprofesionaliai, neatsižvelgiama į subtilius... [toliau žr. visą tekstą]

No description available.

<p>The endowment of land as a gift for religious institutions was a prominent feature of ancient society in the Near Eastern and Mediterranean worlds. Landed plots could with proper care become enduring, remunerative assets to these institutions and their ownership a mark of honor and prosperity. Once endowed, such plots were regularly viewed across cultures as the property of a patron deity, his or her role modeling that of the absentee landlord. Tantalizing clues in the Jewish source material relevant to the Second Temple period (515 BCE-70 CE) demonstrate that the phenomenon was part of early Jewish life in this period as well, though it has hardly been considered in scholarship.</p><p> The source material consists of a diverse group of ancient Jewish texts. A utopian vision at the end of the book of Ezekiel discusses a sacred land endowment as part of a reform program for the Jerusalem temple and its economy (Chapter 2). A legislative addendum to the book of Leviticus presents regulations on the proper use of arable land as a means of dedicating assets from the farm (Chapter 3). A description by the Jewish historian Josephus of the founding of a schismatic Jewish temple in Egypt delegitimizes the cult of sacrifice there by calling attention to the impurity of its land endowment; a similar perspective emerges in 1 Maccabees from its literary use of the gifting of the Ptolemais hinterland to the Jerusalem temple (Chapter 4). A legal section of the Damascus Document is concerned with the consecration of property as an act of fraud (Chapter 5), while the apostle Paul quotes a halakhic teaching on field consecrations in a preface to his famous olive tree allegory (Chapter 6). A halakhic text (4Q251) from the Qumran repository reasserts the priesthood's claim to a specific type of sacred land donation and works to uphold its sanctity (Chapter 7). </p><p> I argue by virtue of these various Jewish texts that the category of "temple land" simply does not apply for greater Judea in the Second Temple period. In Jerusalem, the temple did not hold tracts of land and enter into leasing arrangements with agricultural entrepreneurs or small renters, as attested in other regions of the ancient world. Rather it seems to have encouraged a system where gifts of land went directly from benefactor to priest or stayed entirely in the hands of the benefactor, the land's products or monetary equivalent then dedicated toward sacred purposes. Only in Egypt do we see evidence of a Jewish temple holding land of the type well known in other societies. </p><p> I suggest that the Judean sacred landholding arrangements were part of an ethos whereby land cultivation and support for the temple were to remain in the hands of the people, the accumulation and leasing out of temple land seen as perhaps contradictory to this ethos if not also a mark of foreignness. Incidentally, by the later centuries of the era the Judean religious authorities sustained its sanctuary in Jerusalem quite effectively by encouraging the devotees of the religion to contribute an annual tax and visit the city bearing gifts on three yearly pilgrimage festivals. Landed gifts are indeed an overlooked feature of this temple economy but were probably not a major component of its revenues.</p> / Dissertation