2025
Tuesday, April 15, 2025
Uri Shanas, Associate Professor at University of Haifa-Oranim
Olin Humanities, Room 201 5:30 pm – 7:00 pm EDT/GMT-4 In this talk, Prof. Uri Shanas, will introduce the TiME (This is My Earth) initiative. TiME is a non-profit and volunteer-based international conservation organization that works with local communities to acquire and steward biodiversity hotspots around the world. The organization is led by an array of environmental leaders and renowned scientists from around the world. Since 2016, TiME has purchased and protected ten biodiversity hotspots in the upper Amazon, the Caribbean, Colombia, Brazil, Kenya, and Ecuador, protecting a total area of over 15 million square yards. After the talk, Professor Shanas will talk with students about potential involvement in TiME. This event is sponsored by the Sociology and EUS/ES Programs. |
Friday, April 11, 2025 – Saturday, April 12, 2025 These totalitarian regimes molded their relationship with religious institutions and traditions since their oriented conception of religion. This was discernible, and an extremization of post–Westphalian understanding about religion was based on a dialectical relationship between political power and religious institutions in which the latter are essentially subjugated to the former. However, this did not preclude regimes, such as the fascist one, from establishing agreements and collaborations with religious institutions, nor did it prevent their state secularism from mimetically and selectively embed some religious practices or symbols. In the case of communist and socialist–relative regimes, it could happen that state institutions subjugated religious ones in what we might call the “domestication of religion” which could involve blatant anti–religious conflict, as in the instance of the Chinese Cultural Revolution, or even the incorporation of national worship and state ideology into religious organizations. Indeed, it also included the shaping of the architectural religious landscape, which could be subdued to state purpose or even targeted by the anti–religious campaigns as in Albania’s in 1967 when churches and mosques were closed, destroyed or converted to civilian uses. Yet in the case of communist–inspired regimes as much as fascist ones, it would be inaccurate to believe that state institutions were able to totally erase the religious monumental and architectural landscape: both religious authorities and faithful were able to develop practices of negotiation and resistance through re–using and preserving religious spaces. Specific sacred locations were occasionally used to elaborate the cultural memory of religious communities, as happened in Soviet Central Asia. This workshop aims to investigate, according to various epistemological perspectives (historical, anthropological, architectural, archaeological) and through different methodological approaches how totalitarian regimes in the short 20th century shaped the religious monumental and architectural landscape. |