Combining New Awareness and Public Support for Archaeology with In Situ Preservation of an Archaeological Monument

Preserving archaeological remains in situ is one of the main objectives of the Valletta Treaty, which was signed by the Dutch government in 1992. Subsequently, preservation in situ has become one of the pillars of archaeological heritage management in the Netherlands. Another objective of the Treaty is the promotion of heritage education and raising of public awareness for the protection and investigation of archaeological heritage. Until recently, this goal has received too little attention. The design and building of an underground visitor centre, DOMunder, raised an important question: How can we transform an archaeological monument into an asset for the community and at the same time ensure long-lasting preservation? Not many parallels exist, as most archaeological sites in urban environments are seen as a burden for development. Sites are generally either excavated or left in situ; in both cases the archaeology remains invisible and inaccessible to the public. In the case of DOMunder, the location in a wet sedimentary environment provided even more challenges. This paper focuses on a few of the many questions and problems that were raised before and during the building process and the (preliminary) answers and solutions.     

The public relevance of the church and Catholicism in Italy

Abstract

This article highlights the particular situation of the Catholic religion in Italy which distinguishes itself for its systematic organization, active association-forming and cultural vitality, unrivalled in any other European country either Protestant or Catholic. On the one hand the church in Italy still disposes of such a wealth of clergy and religious figures, dioceses and parishes, educational and social institutions, ecclesiastical groups and associations, and so on, that it can maintain a diffuse presence scattered over the national territory; it deploys numerous forces and resources which form an integral part of normal social relationships that animate civil society. On the other hand, the church and Italian Catholicism today are particularly active at a cultural level, with their contribution of ideas and experience on vital questions arising in social coexistence (ranging from the family to bioethics, from religious freedom to the secular State, from national identity to the multiethnic presence, and so on).     

晚清政府对待教会医疗事业的态度和政策

教会医疗事业是基督教在华传教事业中的特殊部分,它与晚清政府有着特殊的关系。清政府对待它的态度和政策几经变化、在禁教政策下,清歧府对教会医疗事业采取了容忍的态度和政策。两次鸦片战争之际,清政府在不平等条约的压制下被迫接受教会医疗事业,但是仍想加以抗拒。第二次鸦片战争后,条约制度得以建立;与此同时,清政府对外来化的态度发生变化。此后,清政府对教会医疗事业的态度和政策虽有变化．但基本上持保护、支持和利用的态度和政策．并在一些方面体现了特殊性。     

晚清政府关于外国教会在华持有武装政策述论

关于外国教会在华持有武装问题,晚清政府实行的是有限禁止政策。这种政策由不同层次的基本政策和具体政策构成。造成这种政策的表面原因是《大清律例》自身的法律弹性和近代中外大局下的政教互动关系,根本原因还是晚清时期国力孱弱,政府无能。实施这种政策的目的是为了实现社会控制、维持中外相安、借用先进技术三个方面。该政策从1853年起步,至1908年成形,实施到1912年清政府灭亡结束。其中,以1901年为界,分为前后两个阶段。两阶段相比较,政策呈现出类型由简单而丰富、内容由粗疏而详明、执行由松弛而严格的三大特征。     

Archaeological evidence of an early Islamic monastery in the centre of al-Qusur (Failaka Island,Kuwait)

The history of Christianity in the Gulf is still largely unknown since both archaeological and written sources are sparse. Many questions remain about the development and disappearance of Christian communities, as well as their form. A few sites were identified as Christian because of the discovery of churches or crosses. A church was excavated at al-Qusur (Failaka Island, Kuwait) by the French Mission to Kuwait in 1988–1989. Since 2011, a new French–Kuwaiti Archaeological Mission in Failaka (MAFKF) has aimed to better understand the site’s phasing and organisation. The discovery of a large refectory and a small tripartite building that is most probably a monk’s cell, as well as the reinterpretation of a church-like building as a structure perhaps dedicated to the spiritual education of monks has demonstrated that at least the central part was a monastery, making it the second Christian settlement in the Gulf to be proven to be a monastery.     

The dawn of the secular state? Heritage and identity in Swedish church and state debates 1920–1939

This article provides a study of political positions concerning the role of religion in modern society in Sweden between 1920 and 1939. It aims to increase understanding of the Swedish secularization path, with special emphasis on issues related to heritage and national identity, by comparing the dominant perspectives on these issues in the Church of Sweden and in the Social Democratic Party during that period. It addresses how these positions have influenced policies during the period, as well as some of their implications for later path dependence. It explores relations between religious issues and the concept of national heritage, as well as how the fact that both were at that time commonly seen as legitimate tasks of the state came to influence the development of Swedish church-and-state relations and heritage policies. Special attention is given to the positions of the Young Church Movement, a movement within the Church emphasizing its role as a national church with a central position in national identity, as well as to the views of Arthur Engberg, the anti-clerical Social Democratic government minister responsible for church, education, and culture in the 1930s.     

Gramsci and the issue of religion: Catholic modernism and the Italian Partito Popolare

ABSTRACT

Gramsci's interest in Italian politics led him to tackle a key issue in the present-day discourse: the relationship between the Holy See and the national State. Additionally, he paid close attention to internal issues of Christianity, from its origins to his own times and – similar to many other socialist thinkers – he believed that there were several echoes between the early Christian experiences and contemporary socialism. From this arose his concern with the religious crisis of the early twentieth century – so-called ‘Modernism’ – as well as the story of the Partito Popolare (Popular Party, PPI), the organization founded by the priest Luigi Sturzo after the First World War, which was marked – especially amongst its left-wing components – by its anti-fascist positions.     

Red Tory and Blue Labour: More Theology Needed

Abstract

Phillip Blond's Red Tory project has been widely credited with influencing the policies of the Conservative Party under David Cameron, and especially Cameron's "Big Society" thinking. Maurice Glasman has, meanwhile, been a key voice in rethinking Labour Party policy in the post-Blair/Brown years—the so-called Blue Labour programme. Both make space for religion, and Christianity in particular, within the core narratives of their projects and both have sought to build alliances with church bodies. The two projects are united in their critique of liberal assumptions, and this leads to significant congruences between them. Yet the place of Christianity and religion in their thinking is surprisingly different, reflecting the political genealogy of their projects in Burkean Toryism on Blond's part and Alinskian Community Organizing on Glasman's. Nevertheless, the attacks which both have suffered at the hands of social and economic liberals suggest that their ideas have traction. Both, however, are deficient in that their focus on communities as sources of virtue refuses to acknowledge that Enlightenment liberalism has any virtues to its credit. This is fundamentally a theological, rather than just a political, error, since it fails to capture the essential both/and embedded in Christian orthodoxy and the importance of corrective perspectives in Christian practice this side of the eschaton.     

The Roman Catholic Church: committed to the poor in Guatemala

The coexistence of conservative and liberation perspectives within the Roman Catholic Church still causes disagreements. However, since Vatican II, the Catholic Church in Guatemala has established a commitment to act as a church of the poor. There is tension between Guatemala's elite and the Church, which has led to the murders of Church members and the issuance of death threats to others. Although the growth of evangelical movements has caused the Church to lose influence, the Church remains committed to the poor, which places it in sharp contradistinction to neoliberalism.