An Insight into Dietary Habits of St. Barbara Monastery (Southwestern Serbia) During the Early Modern Period: A Zooarchaeological Perspective

Since the late 14th century, throughout the Modern period, the Ottoman conquest of Serbia led to the devastation and desecration of churches and monasteries, looting of their assets, and the conversion of some sacred Christian sites into mosques. Despite this, the Serbian Orthodox Church persisted and even expanded during the late 15th and early 16th centuries. While some monasteries fell into disrepair, others prospered, such as the St. Barbara Monastery, located on Reljina Gradina near Novi Pazar (Southwestern Serbia). Based on written sources, the monastery was built during the 16th century, which was proved by archaeological excavations. It was burned down at the end of the 17th century. The excavations have also confirmed an older Medieval necropolis beneath the monastery buildings. The monastery consists of the church, east and west blocks of buildings, and a surrounding wall. It also includes a well, refectory, and kitchen. During the excavations in 2022 and 2023, a small surface in the western part within and outside of the churchyard was excavated. Archaeological material of the 16th and 17th centuries was not abundant, consisting mostly of kitchen and tableware, and less numerous small finds and faunal remains. This paper aims to present faunal analysis results from St. Barbara Monastery, and reveal the dietary habits and characteristics of everyday life of monastery inhabitants from a zooarchaeological perspective. The analysis suggests that domestic animal meat and fish were predominantly consumed. Caprine remains were the most abundant, as the most significant source for exploitation of primary and secondary products. Albeit small, the faunal assemblage from a few contexts of St. Barbara uncovered by now is significant since it is the only known Modern period monastery faunal collection from the territory of Serbia

Restoration of the St. Clement’s Ohrid Archbishopric- Patriarchate as the Macedonian Orthodox Church and Ohrid Archbishopric

This is a brief narration of the creation of St. Clement\u27s Ohrid Archbishopric-Patriarchate as the Macedonian Orthodox Church-Ohrid Archbishopric from ancient times to recent times. The author first returns to the founding of the first three Macedonian and, generally, European Christian churches in Philippi, Thessalonica, and Berea by the Apostle Paul and his associates around the middle of the first century, AD. Then, he proceeds to the creation of the autocephalous Archbishopric Justiniana Prima (534-545) by the Byzantine Emperor Justinian I in Skopje or in its surroundings. The work of the Holy Apostle Paul and Emperor Justinian I was continued by the Slavic brothers, Sts. Cyril and Methodius of Thessalonica and their closest disciples and associates, Sts. Clement and Naum of Ohrid. As a result of their church-educational and social work, when numerous churches and monasteries were built in Macedonia and autochthonous monasticism was founded, Emperor Samuil (967-1014) created the so-called Prespa Metropolitanate or Archbishopric. Its autonomy was confirmed by Pope Gregory V. The emperor elevated the Archbishopric to the level of a patriarchate. When Samuil transferred the capital from Prespa to Ohrid, it was known as the Ohrid Patriarchate. After the collapse of Samuil\u27s state (1018), the Byzantine emperor Basil I lowered the Church to a level of archbishopric. The Ohrid Archbishopric persisted for about eight centuries until 1767, when the Turks abolished it in a non-canonical manner, and transferred its dioceses to the jurisdiction of the Greek Patriarchate of Constantinople. Then began the numerous attempts of the Macedonian people to restore its former St. Clement’s Ohrid Archbishopric as the Macedonian Orthodox Church. This happened in 1958, while the restoration of its autocephaly took place in 1967

Journal of African Christian Biography

A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: WOMEN --- 1. Biographies of Kimpa Vita by Norbert Brockman, Mark R. Lipschutz and R. Kent Rasmussen, and Tsimba Mabiala. 2. "The Life and Visions of Krəstos Śämra, a Fifteenth-Century Ethiopian Woman Saint,"--chapter from African Christian Biography: Stories, Lives and Challenges (D. L. Robert, editor) by Wendy Laura Belcher 3. "Queen Njinga and Her Faiths: Religion and Politics in Seventeenth-Century Angola"--chapter from African Christian Biography: Stories, Lives and Challenges (D. L. Robert, editor) by Linda Heywood. 4. Book Notes, by B. Restric

The other Saint Bernard: The 'troubled and varied career' of Bernard of Abbeville, Abbot of Tiron

Geoffrey Grossus' lengthy life of Bernard of Abbeville leaves unanswered many questions. Comparison with contemporary sources suggests that Bernard Was a career churchman with ail interest in ascetism and tire apostolic life, who left his original house in Poitiers because, of resistance to reforms that he had introduced as abbot. A successful search, for a patron enabled him to establish all entirely new community at Tiron in the Perche, where he was able to implement his ideas, although the community did not remain at the forefront of monastic thinking after the death of its charismatic founder is 1116

Archival and Bibliographic Data on Certain Monuments from Split in the Archaeological Museum

Na temelju službenih dopisa, računa, zabilježaka, objava, fotografija i otisaka na papiru utvrđeni su točniji podaci za dio kamenih spomenika podrijetlom iz Splita, koji se nalaze ili su se prije nalazili u Arheološkome muzeju i zbirci društva Bihać. Obrađeni spomenici potječu iz: crkve sv. Trojice, starog samostana sv. Klare, crkve sv. Andrije de fenestris, katedrale sv. Duje, kripte sv. Lucije, crkve sv. Nikole (Mikule), crkve sv. Jakova de colonia, samostana sv. Stjepana de pinis, crkve sv. Fabijana i Sebastijana (sv. Barbara) i samostana sv. Marije de Taurello. Osim toga, govori se i o Dioklecijanovoj palači te o stupu nadbiskupa Pavla iz 11. stoljeća.Based on official records, invoices, notes, publications, photographs and paper impressions, more precise data has been ascertained on a portion of the stone monuments originally from Split, held or previously held in the Archaeological Museum and the Bihać Society Collection. The analyzed monuments are originally from: the Church of the Holy Trinity, the old St. Clare Convent, the Church of St. Andrew de Fensetris, the Cathedral of St. Domnio, the Crypt of St. Lucy, the Church of St. Nicholas, the Church of St. James de Colonia, the Monastery of St. Stephen de Pinis, the Church of Sts. Fabian and Sebastian (St. Barbara) and the Convent of St. Maria de Taurello. Diocletian’s Palace and the Pillar of Archbishop Paul from the eleventh century are also mentioned

Dawei Buddhist culture: a hybrid borderland

Dawei is both hybrid and borderland, its Buddhist culture a stylistic and territorial puzzle. Far from the ‘heartland’ yet passed from one major polity to another over the centuries, its pagodas and monasteries provided a physical and aesthetic means to asserted distance and accommodate ‘other’. Some objects and ideas were imported; others grafted the new onto local forms to produce hybrid styles, while others are uniquely local. Is Dawei culture similarity or a new unification of the cultural diversity of Pyu, Bagan, Sri Lanka, Sukhothai and Ayutthaya? This report argues the contrary, that Dawei resilience in the face of continual threats sustained a local cultural personality that has survived until the present. The question is addressed by first classifying the sites of Dawei into four cultural zones and then discussing the extraordinary range of artefacts from these zones by material. This is preceded by a chronological summary to illustrate the often turbulent history and local chronicles

Santa Clara Magazine, Volume 35 Number 1, Fall 1992

11 - SENIOR SEMINAR Elderhostel brings a different kind of student to Santa Clara. By Christine Spielberger \u2769 14 - DAYS RICH WITH EMPTINESS A noted Catholic writer reflects on his annual retreat to a Trappist abbey, a respite from the daily stress of getting and spending. In a related article, he discusses The Inner Experience, an unpublished book by Thomas Merton that examines the modern contemplative lifestyle. By Mitch Finley \u2773 22 - WHAT\u27S WRONG WITH THIS PICTURE? The image of an all -male Senate committee weighing the merits of Anita Hill \u27s charges against Clarence Thomas spurred a group of Bay Area women to create 20%+ by 2020, a group dedicated to increasing female representation in government and top corporate management. By Sallie Lycette \u2786 24 - DUNGEON OF THE MIND A young woman tells of her battle with clinical depression, a disease that afflicts an estimated 20 million Americans. By Kathy Dalle-Molle \u2785 28 - UP CLOSE: SAM HERNANDEZ Organic materials and multicultural influences evolve into bold, earthy images at the hands of SCU\u27s resident sculptor. By Maureen Mclnaney \u2785https://scholarcommons.scu.edu/sc_mag/1051/thumbnail.jp

From scandal to monastic penance: a reconciliatory manuscript from the early twelfth-century abbey of St. Laurent in Liège

An important element of monastic penance and conflict resolution was its repetitive, almost cyclical nature. The manuscripts that were used during these performances often proceed implicitly, which makes them difficult to contextualize and understand. This article considers a possible example of such "hidden" reconciliatory discourse in a manuscript that was produced for the congregation of St. Laurent in Liege around the turn of the eleventh century: Brussels, Royal Library 9361-9367. It examines the sin of pride in monastic dignitaries, discusses the best way to atone for it, and provides tools for the penitent to start living a more virtuous life in the future. The surviving evidence suggests that this manuscript was produced in reaction to the deeds of abbot Berenger, whose actions in 1095 were considered scandalous by contemporaries because he had led his monks into confusion and sin. The article shows how the combination of texts in this manuscript takes on a different meaning because of these politically charged circumstances, and argues that the St. Laurent manuscript was a discreet but methodical way to end the resulting estrangement between Berenger and his monks. In this interpretation, Brussels RL 9361-9367 is a rare and highly relevant testimony to the ways in which monks in the early twelfth century dealt with psychological and social tensions in the wake of an intra-group conflict