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Today’s Russia focuses much of its political and military efforts on the Arctic area. Natural resources and new communication routes also attract international enterprises and other powers to the North. The Norwegians were already active on the Arctic shores during the Viking Age, but the Muscovites did not become interested in the area until after the early 16th century. Soon after, Western Europeans, such as Dutch and English sailors interested in connections to India and Central Asia via Russia’s rivers, arrived on the Arctic shores, too. This activity enticed new people to colonize the region and run various kinds of business there, which in turn sparked the interest of the rising premodern state powers to collect taxes and control the area. The Muscovite Tsar succeeded in establishing his power in the main area of the Arctic coast in the 17th century, although the state border between Russia and Norway was not fixed until 1826. The Muscovite conquest took place through casual arrangements and private actions. Amongst other things, the religious mission and its legitimation were important. Saint Trifon Pechengskiy was the key figure of the Muscovite operations not only during his lifetime in the 16th century, but also thereafter in the rhetorics of fatherlandish historiography.

Today's Russia focuses much of its political and military efforts on the Arctic area. Natural resources and new communication routes also attract international enterprises and other powers to the North. The Norwegians were already active on the Arctic shores during the Viking Age, but the Muscovites did not become interested in the area until after the early 16th century. Soon after, Western Europeans, such as Dutch and English sailors interested in connections to India and Central Asia via Russia's rivers, arrived on the Arctic shores, too. This activity enticed new people to colonize the region and run various kinds of business there, which in turn sparked the interest of the rising premodern state powers to collect taxes and control the area. The Muscovite Tsar succeeded in establishing his power in the main area of the Arctic coast in the 17th century, although the state border between Russia and Norway was not fixed until 1826. The Muscovite conquest took place through casual arrangements and private actions. Amongst other things, the religious mission and its legitimation were important. Saint Trifon Pechengskiy was the key figure of the Muscovite operations not only during his lifetime in the 16th century, but also thereafter in the rhetorics of fatherlandish historiography.

After the Japanese colonization of Taiwan in 1895, various Japanese Buddhist sectarian traditions arrived in Taiwan and those bringing them actively approached local Buddhist monks and monasteries for cooperation. After 1915, Taiwanese monks separated into two factions: one faction headed to mainland China to study, and the other to Japan. At the same time, indigenous Buddhist traditions in Taiwan gradually developed into four sectarian groups, whose founders all shared deep ties with the Yongquan Temple of Drum Mountain (Gushan) in Fujian province on the mainland. Japanese Buddhists targeted them in particular for co-optation. Venerable Shanhui, who is the focus of this article, was the founder of one of these lineages. Venerable Shanhui was inducted into the Japanese Sōtō Zen sect and was appointed as the abbot of the Lingquan Temple by the head priest (kanchō) of the Sōtō sect in August 1907. Between 1911 and 1939, Venerable Shanhui was active in various chaplaincies in mainland China and Southeast Asia. In December 1933, he returned to Taiwan from Singapore via Hangzhou, where he became president of the Hangzhou Sino-Japanese Buddhist Society. In August 1939, Shanhui accepted the invitation of Narita Hōzui, then abbot of the Sōtō Zen temple Chōtokuin in Shanghai, to leave Taiwan and perform missionary work at temples in central China. This article also examines the existence of two different Hangzhou Sino-Japanese Buddhist societies and Shanhui’s relationship to them.

During the development of Siberia, the Russians created an authentic “living space” on the colonized lands, based on their religious traditions and practices. This article shows the role of the Tobol’sk Bishop’s House in shaping the sociocultural environment in the developed territory in accordance with the norms of the Christian way of life. The bishop’s house is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. Fulfilling its mission, the Tobol’sk cathedra, established in 1620, used the centuries-old experience of the Russian Orthodox Church and at the same time responded to specific challenges associated with the huge scale of the controlled territory and considerable remoteness from the center, the lack of priests and their ambiguous moral character, specifics of the gender composition of the first Russian settlers, and disagreements with local governors on the issue of delimitation of powers. The main concerns of the Siberian bishops of the 17th century were the maintenance of the moral state of society, the ordering of the church sphere, and the intercalation for the convicted and disgraced among the population of Siberia, including yasak -payers. During the 17th century a system of diocesan administration was established. The regional features of this system were expressed in the variety of principles for the allocation of tithe uezd s and the pace of replacement of secular tithers with spiritual customers (representatives of the clergy). The ecclesiastical court organized by the Tobol’sk Bishop’s House was an important tool to contain commotion both among the clergy and in the lay community. The Orthodox landscape that had developed on the territory under its jurisdiction made it possible to satisfy the spiritual needs of the local society. By the end of the 17th century, the diocese had at least 225 churches, including monastic ones. Most of them were in Western Siberia, the most developed part of the diocese and close to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The Christianization of the indigenous population was carried out mainly by monasteries. Using various forms of influence on the flock, the Tobol’sk Bishop’s House had a great influence on the religious and moral state of the local society and became one of the leading actors in the colonization process.

Three Afro-Cuban spiritual practices—Regla de Palo Monte (Mayombe), Abakuá, and Regla de Osha (Santería)—are living testaments of African resistance to European colonisation. The survival of strong African traits in a mixed-race island in the Caribbean, like Cuba, demonstrates the successful integration of African philosophies and beliefs in the search for peaceful co-existence. Through an adaptive process of transculturation, these three spiritual practices, originally from West and Central Africa, were transformed through the agency of African descendants into a wider Western Hemispheric tradition relevant to psychological survival in the present. Hay tres prácticas espirituales afrocubanas—Regla de Palo Monte (Mayombe), Abakuá y Regla de Osha (Santería)—que son testimonios vivientes de la resistencia africana a la colonización europea. La supervivencia de fuertes rasgos africanos en una isla mestiza en el Caribe, como Cuba, demuestra la integración exitosa de las filosofías y creencias africanas en la búsqueda de una coexistencia pacífica. A través de un proceso adaptativo de transculturación, estas tres prácticas espirituales originarias de África occidental y central fueron transformadas por descendientes africanos en una tradición más amplia del Hemisferio Occidental relevante para la supervivencia psicológica en el presente. II y a trois pratiques spirituelles afro-cubaines—Règle de Palo Monte (Mayombe), Abakuá, et Règle d'Osha (Santeria)—qui sont des témoignages vivants de la résistance africaine à la colonisation européenne. La survivance de traits africains forts dans une île métisse des Caraïbes, comme Cuba, démontre l'intégration réussie des philosophies et des croyances africaines dans la recherche de la coexistence pacifique. Grâce à un processus adaptatif de transculturation, ces trois pratiques spirituelles originaires de l'Afrique de l'Ouest et du Centre ont été transformées par l'entremise des descendants africains en une plus vaste tradition hémisphérique occidentale pertinente pour la survie psychologique dans le présent.

The spontaneous flora of the largest and most popular Rila Monastery, symbol of Bulgaria, included in the UNESCO World Heritage list was investigated during 2008-2012. The objectives of the study were to explore species composition and to characterize the plants spontaneously spread in the inner court of the monastery. The total number of the found vascular plants is 110 species from 43 families and 94 genera. The analysed group included predominantly native species, perennial plants - hemicryptophytes (61 species; 58.65%). The most common species were classified into three groups: (1) species, typical for the rocks flora; (2) common species with wide ecological amplitude and high colonization possibilities; and (3) species, typical for the flora surrounding the monastery. Frequently found species were Sclerochloa dura, Poa annua, Polygonum aviculare, Plantago major, Trifolium repens, Agrostis capillaris, Geum urbanum and Stellaria media. The distribution of the species is a result of specific ecological conditions, such as soil moisture and quantity, lightening of the site area during the day, exposition and intensity of use. The anemochoric woody species (Acer pseudoplatanus, Acer heldreichii, Fraxinus excelsior, and Ulmus glabra) found in the court as seedlings were also observed on the walls and roof of the Hrelyo's Tower, which can cause severe damage to the buildings and problems for the conservation of the archaeological monuments.

Celotna Zgornja Savinjska dolina je bila у zaéetku 12. stoletja veliko zemljisko gospostvo Bavarca Diepolda de Chagere s стей сет у Gornjem Gradu. Leta 1140 ga je daroval za ustanovitev benediktinskega samostana, manjsi del pa je pripadel Ogleju. Samostan je v 333 letih obstoja z obsezno kolonizacijo oblikoval kulturno krajino z ok. 750 kmetijami in urbanimi naselbinami (trgi) Gornji Grad, Ljubno in Retica. Oglejske posesti z gradovi Gornji Grad, Vrbovec in Mozirje so bile od konca 13. stoletja fevdi у rokah lokalnih rodbin. Najvplivnejsi politi ni sili so predstavljali grofje Vovbréki in gospodje Zovneëki. Vovbréki в sredistem у Mozirju so 1286 postali tudi dedni advokati benediktinske opatije, po izumrtju 1322 so jih nasledili Zovneski (od 1341 grofje Celjski). Samostan je bil 1461 priklju en novoustanovljeni skofiji у Ljubljani, 1473 pa ukinjen. Gornji Grad je bil nadalje sekundarna rezidenca ljubljanskega skofa.

This article examines the significance of Buddhism in the insurgency that followed the annexation of the kingdom of Burma in 1886, demonstrating that Buddhism was a critically important part of the Burmese polity and identity. Moreover, it indicates that opposition to the British after the full colonisation of Burma was not only instantaneous, but also fuelled primarily by Buddhist sentiment. This challenges the prevailing notion that anti-colonialism in Burma – Buddhist-inspired or otherwise – was a twentieth century phenomenon. Beginning with the pre-colonial era, the article explores the intimate connection between Buddhism, the Burmese polity and the national psyche. The critical importance of the Buddhist king is emphasised in particular. When the kingdom of Burma was annexed in 1886, opposition to the British manifested itself instantaneously in the form of rebellions and insurgency. This period, sometimes referred to as the “pacification”, has been often ignored in studies. The article, using British colonial documents, shows clearly the importance of Buddhist sentiment in these uprisings as a response to the abolition of Burma's last Buddhist king. Buddhist themes present in translated rebel proclamations, as well as the widespread participation of Buddhist monks corroborate this.

The history of each ecclesiastical territory unit affected its region. The origin of Mukachevo 's eparchy is unique especially since it is the eparchy which was not governed by any ecclesiastical or state nobility. This matter shapes it into the distinctive model of the formation of an autonomous ecclesiastical unit. The forming of parochial and structure is related to Wallachian colonisation and following development of this region in modern times. The goal we established is an analysis of first events, which related to the formation of Mukachevo's eparchy title, later we follow the development of the title of the eparchy itself as long as its jurisdictional territory until the year 1771.

The Santo Domingo monastery in La Antigua Guatemala was occupied from 1543 until 1773. Recent construction and site excavation uncovered more than 350,000 imported and local ceramic sherds, among which were 585 \"botija\" or olive jar mouth rims, including 13 complete vessels. Rim marks found on 113 of the mouth rims include impressed, embossed, incised, and engraved designs. Impressed marks predominate, with 39 different marks found on 91 rims. Some previously reported marks, identical to those from Santo Domingo, help in postulating product distribution routes and in dating previously unreported marks. Rim marks and marking methods evolved concurrently with changing rim forms. As rim forms became more rounded, the incidence of incising, smaller rim marks, and horizontal application of stamped marks became more prevalent. Four rare impressed shoulder marks were found on John Goggin's Late style vessel forms. These date prior to the monastery's 1773 abandonment and thus suggest a revision of Goggin's 1780 transition date from Middle to Late style \"botijas.\"