• SUVANNABHUMI
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• v.5 no.2
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• pp.41-65
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• 2013

There are many Rupcumkyon: - Monasteries with sculptures in Magway Region. But some were ruined and some are preserved and maintained still today. Most of the monasteries are built in Radanapon Period. But some are built in early Colonial Period. Nobilities and wealthy persons donated these monasteries to their learned Sayadaws. The architect used a lot of log in construction. Some monasteries have six stairways but other has four stairways. At these monasteries, sculptures were put on blusters. These were illustrations of extract from 547 Jataka stories and Dhammapada. Illustrations admonish the people not to do excessive craving and passion. These sculptures depict the art of sculpture, costume and adornment, and socio-economy of that Period under survey. This paper is to reveal and to explore the significant features in building monasteries and to compare each of the monasteries with sculptures at Sale, Salin, Legaing and Sagu in Magway Region.

• Journal of the Economic Geographical Society of Korea
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• v.20 no.1
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• pp.49-69
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• 2017

The crisis of western welfare states and the spread of neoliberalism opened up the debate on community question and paid attention to community to cope with diverse social crises. There has been increasing recognition for the need to see World Heritage in terms of place and local community which had formed it rather than an object for conservation separated from the place where it is located. In addition, the conservation and use of cultural heritage can lead to the region's sustainable development and in turn is possible with the region's overall development. However, the Operational Guidelines for the Implementation of the World Heritage Convention does not specify the definition and geographic extent of community. This paper considers place-based communities, Sahachons and religious communities, Sindohoes of seven Buddhist monasteries in preparation for inscription on the UNESCO World Heritage List, and analyzes social networks of these two types of communities to see their consistency with their general characteristics. Social networks analyses indicates that some monasteries show significant differences between Sahachons and Sindohoes, but others do not. This result implies that communities should be seen as processes of constantly reconstituting their features and boundaries under their specific surroundings which are also in constant changes, thus requiring empirical studies.

• Korean Institute of Interior Design Journal
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• v.27 no.2
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• pp.196-203
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• 2018

The background of this study was the fact that the religious spaces require sacred space devices in addition to aesthetic aspects. This study began with the definition that 'philosophical phenomenology provides one of the theoretical frameworks for religious phenomenology'. Seeing that 'philosophical phenomenology has limitations in drawing out the characteristics, this study attempted to study religious spaces through the method of specialized and refined religious phenomenology for the religious spaces alone. The purpose of this study was to understand the characteristics of religious spaces and the fact that the religious spaces are divided into 'profane' domains and 'sacred' ones and to analyze the characteristics of space and light in terms of religious phenomenology through Dutch religious architect Dom Hans van der Laan's architectural projects of monasteries. The study method was to present the relationship between space and light in terms of religious phenomenology and to summarize Van der Laan's interpretational method of the religious spaces through the architect's life and architectural philosophy.The conclusion of this study was that Dom Hans van der Laan's entire works were judged to have sufficient research value in studying the religious spaces as they were all created in the special category of 'religion'. With his project, it is possible for us to study 'hierophany' as experience of space and light through the methodology of religious phenomenology. This study has significant meaning in that it introduced an architect of religious spaces and a related new view on architecture.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.393-426
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• 2020

In the past, holy sites were mainly designated on a basis of archaeological norms and endowed with a specific fixed identity according to historical, religious, and contextual interpretations. However, approaches to these sites are more flexible in recent times. These locations transcend the boundaries of space and time to enable the experience of diverse transformation and reveal multiple religious identities which are embedded in the complex interaction between power and authority. In this regard, the dynamic meanings of the religious symbology of Daesoon Jinrihoe's temple complexes, imagery, and the spatial structures enable us to grant them a new identity by re-establishing these structures as World Heritage sites. Temple complexes (dojang) correspond to the outstanding universal values identified by UNESCO in that the spiritual activities conducted at these holy sites draw the same attention as would be drawn by historical value. In this context, this study aims to explore the potential for Daesoon Jinrihoe's temple complexes to be designated UNESCO world heritage sites. To carry out this study, existing religious heritage sites such as Mount Athos Monasteries in Greece and Lumbini in Nepal are examined as case studies, and the operational plan, conservation, protection of relics, and interaction with its neighboring community and tourists are likewise closely examined in this study.

• Journal of Fashion Business
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• v.5 no.5
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• pp.36-48
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• 2001

The Christianity that spread to Egypt in 3rd century in A.D. is called Copt. Coptic Church built a lot of monasteries along the lower stream of Nile River, which produced thousands of text and paintings. Ethiopia is well known for its worship to Virgin Saint Mary and produced many paintings of Virgin Saint Mary in different costumes. The pictures usually came in foldable small books containing 3 pictures. The paintings usually featured Virgin Saint Mary and Jesus Christ dressed as royalty in crowns, saints and angels. There are saints on white horse, mirroring the oriental influence on Coptic painting. This research will look into the patterns and colours on the Coptic textiles, mainly tapestry.

• Journal for History of Mathematics
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• v.33 no.2
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• pp.115-132
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• 2020

Social awareness of mathematics and academic attitudes toward the value of mathematics education has kept changing according to the intellectual, political and religious contexts. In this article, we examine how mathematics was defined and recognized in liberal arts education of the Roman Empire and early medieval Western Europe. This study analyzes how mathematics was described in encyclopedic works written in the Roman era after the mid-second century BC and in the Western European monasteries and cathedral schools after the fifth century. Ancient Greek mathematics took a clear place in liberal arts education through encyclopedia writings and prepared a mathematics curriculum for medieval universities. I hope this study will contribute to understanding the origin and context of the mathematics curriculum of medieval universities.

• SUVANNABHUMI
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• v.12 no.1
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• pp.131-142
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• 2020

This article explored how the introduction of the Gregorian calendar transformed the Buddhist traditional practices of a noble class family who lost power in the royal court during the emergence of the British in Upper Myanmar. It examined in micro-level, the said changes by way of Wekmasuk Wundauk U Latt's diary, which recorded the social and economic conditions of Mandalay, then the capital of the Myanmar kingdom, from 1886 to 1898. When Burmese kings reigned in Mandalay, the court closed on Sabbath day, when the Buddhist Burmese went to monasteries to fulfill religious obligations. The introduction of the Gregorian calendar turned Sunday into a regular day off, which left Sabbath day to be used for more work. This prevented the then noblemen to attend to monastic duties as they had to use the day, for example to go to the bank to draw their pension. This research reveals that the Gregorian calendar has transformed the day off from "holy day" to "holiday."

• Journal of Science of Art and Design
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• v.13 no.1
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• pp.61-86
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• 2008

Buddhism and Buddhist art originated in India, but when they were introduced to different countries, they created an international environment. Buddhism was introduced as cultural package, with written texts, visual images, rituals, and the organization of monasteries. Buddhist art originated in India during the reign of King Asoka and then was developed under the political, intellectual, artistic, religious, social and natural environments of the regions. The stupa and the chaitya halls create monastic environment. The natural environment of the trade routes and caravans in the Central Asian deserts preserved brilliant-colored murals and helped spread tram India to China. When Buddhism and Buddhist art were introduced to China, Korea, and Japan, Buddhism became a part of government institution and social organization. Gigantic statues were carved in caves in mountains for political purposes. The Chinese transformed the stupa into a square pillar and created pagodas with tiled roofs in tower forms. Koreans not only transmitted the Buddhist art from China to Japan, but it also changed it with originality in the iconography of the pensive bodhisattva images and in the architecture of Seoggulam. The official ideology of Neo Confucian philosophy brought the rise of Chan Buddhism. Zen monasteries in Japan created unique environments by establishing the Zen Buddhist garden. to prompt believers to meditate. An important development in Buddhist art is the Esoteric Buddhist art in China and Tibet. This category belongs to the intellectual, religious as well as artistic environments. The Tibetan deities with consorts in their embrace symbolize the union of the god and the devotees. Buddhist art created a unique environment that was spread out to many nations and changed greatly over time.

• Architectural research
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• v.13 no.4
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• pp.31-42
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• 2011

This study notices that all religions in Central Asia from the fourth century through seventh century C.E. provided considerable hands in keeping a uniform unity through a process of assimilation, although art and architecture were greatly stimulated by the creative genius of the many people. The study thus intends to argue that the common ideas of rituals and primitive forms of religious shrines lead the square-based layout of Buddhist shrines the unity and universality in the architectural products of particular regions or epochs: i.e. the "square-based plan" in Buddhist temples of Central Asia was a significant prototype in the synthesis with pre-Buddhist architectural models and Buddhist universal ideas. Thus, this thesis notes that they did not lose the universal principles of the Buddhist shrine plans due to ritual functions, and even there have been never differences from pre-Buddhist building models remarked by the periods and the venues in which they were produced, although there had been continuous evolutions and adaptive transformations in the local tastes of religious architecture. Accordingly, this study discusses how such plans in Buddhist architecture had been consistently produced within that regional style also representative of the local idioms of architecture, and how they were adopted in the sites, founded on the composition of ritual functions. The foreign architectural cultures were selectively chosen getting along with local building types of each site according to each taste for architecture as a result.

• Journal of architectural history
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• v.8 no.4 s.21
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• pp.129-146
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• 1999

The Purpose of this Study is to find the Modern Movements which had done important roles on the development of modern church architecture and sacred art in the first half of 20th century. I had investigated the background and process of the movements, and analyzed the buildings which represented the movements. And I compared the architectural fruits of 'Riturgical Movement' and 'L' art $Sacr\'{e}$ Movement. The results are summarized as follows : First, there are two important movements in Catholic church in the backgrounds of the innovative changes of modern church architecture, Those are 'Riturgical Movement' which pursuits to establish a closer relation between clergy and congregation, and to make the positive participants in the service not mere observers and 'L' art $Sacr\'{e}$ Movement' which pursuits to accept modern secular art into church. Second, both movements had been developed on the bases of the theological studies with tow monasteries - Benedictine Order and Dominican Order - as leader. And the main concept was a kind of revival movement which recovers the Christian tradition. Third, The two movements began from the different themes and in the different regions. But they exerted influences each other, and achieved successful fruits in the Catholic churches of England and Swiss in 1960'. Fourth, 'Riturigical reformation' and 'Acceptance of modern art' had been officialized and generalized through the second Vatican Council(1962-1965).