南疆3座清真寺

站在清真寺旁,出于对宗教信仰的尊重,而无法矜持内心深处的感触,我欣赏这种浓郁风情中的宁静。艾提尕尔清真寺,中国最大的清真寺,月光如银新月升起来了,停在艾提尕尔清真寺的上空,柔和的月光照在这座宗教殿堂,显得凝重而肃穆。新月的清光似乎也没有忘记寺前的艾提尕广场,让它在黑夜里得到一片光明。我喜欢月光下的艾提尕尔广场,漫步其间,看宣礼塔拉长的影子,或者,从那延续白昼的月光下去感受艾提尕尔清真寺夜幕中的景致。     

喀什吾斯塘博依路民居翻修出土红钱述略

古城喀什是“丝绸之路”上的要塞,是维吾尔经济化的摇篮,特别是艾提尕尔清真寺广场周围,更是商贾云集,从古至今这里就是商人的天堂。2004年10月,距艾提尕尔清真寺仅200米的吾斯塘博依路一居民在翻修老宅时,挖出一堆红钱,由于量小,主人未予重视,工人们将其私分。等我和挚友闻讯赶到时,现场已挖得面目全非。询问工人们方知,在距地面1．5米处,出土800枚左右红钱。未用硬容器盛装,似散堆埋藏。仔细观看这批红钱均为流通使用过且带有淡绿锈,种类较复杂,具体如下：     

故宫灵沼轩残损分析及结构性能研究

故宫灵沼轩是我国最早建造的钢铁-砌体组合结构之一,目前损坏较为严重。为更好地保护和修缮该建筑,残损分析和结构性能研究是其修缮保护的科学基础。首先通过现场调研,对该建筑的残损状况进行分析,找出其显见的病害;然后通过精确测绘、材料检测及有限元模拟分析其结构性能,找出其隐在的病害;最后综合残损分析及结构性能分析结果,提出相应的保护措施建议。     

宁波保国寺大殿残损分析及结构性能研究

宁波保国寺大殿是江南最古老、保存最完整的木结构佛教建筑,目前损坏较为严重.为更好地保护和修缮该建筑,残损分析和结构性能研究是其修缮加固的科学基础.首先通过现场调研,对大殿的残损状况进行分析,找出其可见的病害;然后通过精确测绘及有限元模拟分析其结构性能,找出其隐在的病害;最后,综合残损分析及数值模拟结果,提出相应的修缮建议.     

崇庆寺地藏殿古建修缮与泥塑的预防性保护方法

崇庆寺地藏殿建筑、泥塑均因年久失修而病害累累,急需进行现状整修。但是在古建修缮过程中,如何在整修墙体、屋面的同时不对殿内泥塑,尤其是附着在拟修缮墙壁上的悬塑造成破坏影响,一直是古建维修中的一个难点问题。本文结合山西崇庆寺地藏殿古建筑的修缮,介绍了一种兼顾泥塑文物本体临时保护和古建墙体修缮的方法：在泥塑及墙体结构稳定性调查的基础上,对泥塑实施预防护性保护及稳固措施,再对泥塑所在墙体进行托换,最终在确保泥塑安全的前提下完成古建墙体的修缮。     

新城开善寺大雄宝殿修缮原则及工程做法

河北新城开善寺为第四批全国重点文物保护单位,其主体建筑大雄宝殿为辽代建筑,2001～2004年,河北省古代建筑保护研究所经国家文物局批准,对大雄宝殿实施了整体修缮工程。本文介绍了工程的修缮原则及具体做法,并就古建筑保护修缮工程的一些问题进行了阐述。     

青海省贵德县尕让乡白马寺大经堂院落修缮保护工程述要

本文通过对青海省海南藏族自治州贵德县尕让乡白马寺大经堂院落保存现状评估及残损病害的分析,提出切实可行的修缮保护技术措施,为当地同类型寺庙的保护与传承提供修缮保护方法实例。     

浅论伊斯兰教建筑的中国化——基于明清西安清真寺的考察

清真寺是穆斯林进行礼拜活动的重要场所,阿拉伯国家的清真寺为典型的穹顶式建筑,随着伊斯兰教传入中国,清真寺建筑在发展中逐步吸收了汉族建筑的特点,表现为两种建筑艺术的融合,从而创造了特有的建筑型制,这种伊斯兰教建筑的中国化在明清西安清真寺中表现的十分明显。这些遍布中国的清真寺,丰富了世界建筑文化的内容,它们是历代各族人民智慧的结晶,是中外人民长期友好交往的见证,理应值得我们认真研究和悉心保护。     

风土建筑遗产适应性保护与利用——《平遥古城传统民居保护修缮及环境治理导则》创新性研究

针对世界文化遗产地平遥古城的传统民居保护修缮和环境治理的《平遥古城传统民居保护修缮及环境治理管理导则》和《平遥古城传统民居保护修缮及环境治理实用导则》已分别于2014年和2015年发布。文章从利用模式引导、病害治理与性能提升、修缮与维护并举三个角度对导则进行了解析,特别是对导则所针对问题的具体背景与原因、导则所提出的适应性的保护方法进行了深入讨论。     

濠南别业修缮纪略

南通博物苑在对濠南别业的使用和管理中,重视建筑的保护和修缮工作。聘请专家编制保护利用规划,按照国家文物局批准的文物维修方案进行修缮。注意继承传统维修技艺,又善于采用新维修技术。墙体维修采用德国雷马士公司的专用材料和修缮技术,对清水砖墙进行了冲洗、修补、增强、嵌缝、勾缝、防水等,运用新技术加固了墙体,有利于延长建筑的寿命。濠南别业维修,保持了历史原貌。恢复了建筑原状。     

In the Shadow of the Tower: Spatial proximity to mosques,visible diversity,and support for the radical right

Growth in racial, ethnic, and religious minority populations in western societies has coincided with the growing success of nativist and radical right political parties. A leading target for nativist politicians has been Islamic religious symbols, particularly mosques. But does the presence of mosques within citizens’ milieux influence their political behaviour? To explore this question, we draw on longitudinal survey data from the Netherlands augmented by a web-scraped list of Dutch mosques to investigate the influence of local context – both architectural context in the form of spatial proximity to mosques and local demographic context in the form of visible diversity – on support for the Party for Freedom (PVV), a radical right, nativist political party. Our analyses reveal that while proximity to a mosque increases support for the radical right, proximity to a mosque with a minaret exerts a stronger effect. Also, closer proximity to a mosque with a minaret and greater local diversity amplify the differences in party support between the left and right. These findings allow us to better understand the impact of symbolic cultural threat on voting for nativist parties.     

New evidence for the Byzantine Church of the Holy Apostles from Fatih Camii, Istanbul

The Church of the Holy Apostles was one of the most important buildings in Byzantine Constantinople. The mausolea of Constantine the Great (the main imperial burial place until the eleventh century) and of Justinian I were in the complex surrounding this vast cruciform church. Nothing of this complex appeared to have survived its demolition to clear the site of the Ottoman mosque complex of Fatih Camii after 1461. Fieldwork in 2001 recorded walls pre–dating the fifteenth–century phase of the mosque complex, still standing above ground level and apparently including a large rectilinear structure. This is identified as the Church of the Holy Apostles and an adjacent enclosure may be that containing the mausoleum of Constantine the Great. The reconstructed church plan resembles those of St John of Ephesus and St Mark's (San Marco), Venice – churches known to have been modelled on the Church of the Holy Apostles, Constantinople.     

The political geographies of religious sites in Moscow’s neighborhoods

Abstract

This paper addresses the spatial politics of Russia’s increased religiosity in Moscow. It analyzes the rights of minority Muslim communities within the context of increased political support for expressions of Russian Orthodoxy in Moscow’s public space. Moscow’s Russian Orthodox and Muslim religious leaders claim that their communities have a lack of religious infrastructure, with one church per 35,000 residents and one mosque per three million residents, respectively. The Russian Orthodox Church has been more successful than Muslim organizations at expanding their presence in Moscow’s neighborhoods. Drawing on ethnographic fieldwork, religious spaces are examined as sites of dissent as well as participatory, active citizenship at three different sites in Moscow. Protests over Russian Orthodox Church construction in one neighborhood are contrasted with the protests over mosque construction in two neighborhoods. This paper provides insights into how civil society and religious groups have increased their public presence in Moscow and shows the unequal access that different groups have to public space in that city.     

Window opening effects on structural behavior of historical masonry Fatih Mosque

Structural walls of old historical structures are either blind or have openings for functional requirements. It is well known that in and out of plane responses of structural walls are affected by the size, locations, and arrangements of such openings. The purpose of this investigation is to study the window opening effects on static and seismic behaviors of historical masonry old mosques. Fatih Mosque, which was converted from a church, constructed in 914 in Trabzon, Turkey, is selected for this purpose. The mosque is being restored. Structural exterior walls of the mosque were made using stone and mortar materials. When the plaster on the walls was removed during the restoration, 12 window openings were found as blind on the exterior structural walls of the mosque. Within the scope of restoration works, it is aimed to open such blind windows. In order to investigate the effects of the window openings on the structural behavior of the mosque, 3D solid and finite elements models of the mosque with and without window openings are initially developed. The experimental dynamic characteristics such as frequency, damping ratio, and mode shapes of the current situation of the mosque, where some windows openings are blind, are determined using Ambient Vibration Testing. Then, the finite element model of the current situation of the mosque is updated using the experimental dynamic characteristics. The static and seismic time history analyses of the updated finite element model with and without window openings are carried out. Structural behaviors of the mosque with and without window openings are compared considering displacement and stress propagations.     

Immigration,new religious symbols,and the dynamics of neighborhoods

Last decades' non-western immigration to Europe has resulted in culturally and religiously more diverse populations in many countries. One manifestation of this diversification is new features in the cityscape. Using a quasiexperimental approach, in which an unexpected political process that led way to the first public call to prayer from a mosque in Sweden is combined with rich, daily, information on housing sales and detailed monthly information on internal migration, this paper examines how one such new feature affects neighborhood dynamics. While our results indicate that the calls to prayer increased house prices closer to the mosque, we find no evidence of increased residential segregation between natives and immigrants.     

Historical mosque orientation in Turkey: Central-Western Anatolia Region, 1150–1590

The orientation of buildings in the ancient civilisations has been referred to the movements of several celestial bodies above the horizon on characteristics dates (two solstices and equinoxes). However, Muslims have used a sacred direction (qibla) towards Kaaba located in the courtyard in the Sacred Mosque in Mecca to pray and to perform various ritual acts in their daily lives since the early days of Islam. Thus, the mosques had then to orientate towards the qibla direction, being indicated by a niche in the focal point of the qibla-wall wherever they were building on the Earth. This article focuses on the mosque orientation in Turkey before the seventeenth century with regard to the astronomical knowledge derived from Arabic sources before Islam, mathematical theory and spherical computation derived from Greek sources and traditions based on the early Islamic period. The mosque orientations are compared to the qibla directions that are used in sacred geography which was determined by the producers of folk astronomy and in the application of the geometric or trigonometric formulae in mathematical astronomy.     

城市回族社区的地方性——基于开封东大寺回族社区地方依恋研究

作为中国城市化水平最高的少数民族,回族社区的地方性在城市化过程中受到严重挑战。论文以"地方依恋"为理论模型,以开封东大寺回族社区为典型案例,对城市回族社区的"地方性"进行深入解读。研究发现,由于围寺而居和强烈的回族认同感,城市回族社区的地方性特征主要受居住时间、文化程度、年龄大小和宗教信仰的深刻影响,地方依恋较深的地方主要在"寺市并存"或距离寺市都近的街道,内部空间上存在不同的宗教知识传承模式。这为丰富社区地理尺度的地方依恋理论和揭示回族社区人地关系机制提供了重要实证依据。     

A mosque event: the opening of a purpose-built mosque in Copenhagen

This paper explores the opening of a purpose-built mosque in Copenhagen, treating it as a case of cross-cultural encounters in urban public space. The encounters explored, then, take a specific form; they are mediated through the architecture and materiality of the mosque and the symbolic signs and public imaginations attached to it. And they are connected to a specific event – the opening of the mosque. In the first part, a conceptual framework is presented bringing together literature on three notions: encounters, visibility and the event. Following this, the paper explores the opening event, the public debate that surrounds it, the process leading up to it and some reactions in the months that followed. The paper concludes by showing how the opening event expresses several paradoxes. The controversies over the visibility of Islam in public space push stereotypical imaginations and Islamophobic feelings to the extremes. At the same time, however, they bring together different groups in unprecedented ways and create new constellations over political, religious and cultural boundaries.     

Turkish–Dutch mosques and the formation of moral subjects

This article explores how mosque spaces become everyday sites of ethno-religious subjectivation for immigrants and citizens originating from Turkey in the Netherlands. I argue that the symbolic and material constructions of mosques as simultaneously moral and moralizing spaces undergird the production of ethno-religious subjectivities through mosque-centered everyday practices. The articulation of Muslimness to Turkishness at mosques in culturally specific and gendered ways is crucial for the formation of a particular modality of the Turkish–Dutch self as moral subject. The ensuing incorporation of practices and activities that are deemed ‘secular,’ i.e. ‘cultural’ or ‘recreational’ to mosque services engenders a creative tension between the sacred and profane conceptions of mosque space. Mosque administrators and their congregations concur that recreational activities and quotidian accessibility to mosques are essential to the long term survival of Turkish–Dutch alterity, for mosques are spaces where children and youth are exposed to the performances of Turkish-Islamic morality and subjected to collective social control. However, the diversification of mosque services does not always sit comfortably with the meaning and use of mosques as sacred sites proper within a secularized framework. A creative tension between mosques as serene and pure spaces of the sacred and mosques as impure and immoral spaces of the everyday arises, as a result.     

The Heartbreak of the Place: Space,Religion and Politics in Post‐9/11 Mosque Controversies

In recent years, there have been a series of public controversies related to construction of Islamic worship spaces in the U.S. One of these controversies, surrounding a proposal for an Islamic community center in New York City known as Park51, dominated media coverage for several weeks in the summer of 2010 and is one of several high‐profile mosque‐building debates in the U.S. Another contentious debate occurred in the community of Temecula, Calif. These controversies represent the still‐uncertain place Islam holds in the American public sphere. Using framing theory, this article considers the ways in which Islam is portrayed in news media content by political actors and the potential consequences of such framing.