Sands, palms and minarets,

Map on lining-paper.

Seismic vulnerability assessment of slender masonry structures

Slender masonry structures are distributed all over the world and constitute a relevant part of the architectural and cultural heritage of humanity. Their protection against earthquakes is a topic of great concern among the scientific community. This concern mainly arises from the strong damage or complete loss suffered by this group of structures due to catastrophic events and the need and interest to preserve them. Although the great progress in technology, and in the knowledge of seismology and earthquake engineering, the preservation of these brittle and massive structures still represents a major challenge. Based on the research developed in this work it is proposed a methodology for the seismic risk assessment of slender masonry structures. The proposed methodology was applied for the vulnerability assessment of Nepalese Pagoda temples which follow very simple construction procedure and construction detailing in relation to seismic resistance requirements. The work is divided in three main parts. Firstly, particular structural fragilities and building characteristics of the important UNESCO classified Nepalese Pagoda temples which affect their seismic performance and dynamic properties are discussed. In the second part the simplified method proposed for seismic vulnerability assessment of slender masonry structures is presented. Finally, the methodology proposed in this work is applied to study Nepalese Pagoda temples, as well as in the efficiency assessment of seismic performance improvement solution compatible with original cultural and technological value.

Damas, minaret de la Fiancée : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 60237

Kaire. 1843. G. [Gami] Kérabat. Min[aret] et coupole : [photographie] / Joseph Philibert Girault de Prangey

Ancien possesseur : Simony, Charles de (Cte Anne Marie Charles de)

[Jérusalem : esplanade du Temple de Salomon, Dôme du Rocher] : [photographie] / Joseph Philibert Girault de Prangey

Ancien possesseur : Simony, Charles de (Cte Anne Marie Charles de)

Damas. 1843, prise de la terrasse Baudin : [photographie] / Joseph Philibert Girault de Prangey

Ancien possesseur : Simony, Charles de (Cte Anne Marie Charles de)

[Damas. La Grande Mosquée et vue générale] : [photographie] / Joseph Philibert Girault de Prangey

Ancien possesseur : Simony, Charles de (Cte Anne Marie Charles de)

Kaire. S. Kérabat. Coupole. 120 : [photographie] / Joseph Philibert Girault de Prangey

Référence bibliographique : cat. 285

Swiss Shock: Minaret Rejection, European Values, and the Challenge of Tolerant neutrality

In 2009 Switzerland, for long an apparent beacon of European toleration and neutrality, voted to ban the erection of minarets. Internal religious matters are normally dealt with at the regional or local level – not at the level of the Swiss national parliament, although the state does seek to ensure good order and peaceful relations between different faith communities. Indeed, the freedom of these communities to believe and function publicly is enshrined in law. However, as a matter of national policy, now constitutionally embedded, one religious group, the Muslim group, is not permitted to build their distinctive religious edifice, the minaret. Switzerland may have joined the rest of Europe with respect to engaging the challenge of Islamic presence to European identity and values, but the rejection of a symbol of the presence of one faith – in this case, Islamic – by a society that is otherwise predominantly secular, pluralist, and of Christian heritage, poses significant concerns. How and why did this happen? What are the implications? This paper will discuss some of the issues involved, concluding the ban is by no means irreversible. Tolerant neutrality may yet again be a leitmotif of Swiss culture and not just of foreign policy.

Islamophobia as Reactive Co-Radicalization

Since 9/11, 2001, a new form of religious extremism has arguably emerged, one which paradoxically portrays itself as a counter to another perceived extremism regarded as a real and imminent threat. Within North America and Western Europe, as elsewhere, there is an upsurge of various forms of reactionary rhetoric and opposition expressed towards Islam and Muslims. An increase in extremist behaviour, even violence, is appearing from quarters opposed to, or varyingly fearful of, Islamic extremism if not Islam or Muslims. Islamophobia, as a manifestation of fear of an exclusionary Islam, manifests as exclusionary or negatively reactive behaviours with Muslims and Islam as the target. This article explores the idea that Islamophobia can be regarded as a manifestation of religious extremism and, further, that such extremism is construable as “reactive co-radicalization.” It focuses on two European cases – the 2009 Swiss ban on the building of minarets and the 2011 Norwegian massacre carried out by Anders Breivik – as examples of this “reactive co-radicalization.” This term, I suggest, is an apt denominator for the exclusionary reaction to the rising presence of Islam within otherwise secular, albeit nominally Christian, Western European and North American societies, among others.

Uzbekistán: la configuración de un nuevo estado. Especial referencia al estatus de la mujer

Uzbekistan has a long and interesting heritage of ancient civilization linked to the historic “Silk Road”, through which transited people, goods, ideas and cultures. The major cities of the Silk Road - Samarkand, Bukhara, and Khiva are testimonies of the past and leave a deep impression on any visitor. As time goes by, Uzbekistan has become a key country in the whole Central Asian region, because it possesses mineral, agricultural and natural resources and has a huge potential for development. It is rich in energy resources such as oil and gas, but it is very difficult to commercialize them due to its landlocked position. The historical legacy of the Republic of Uzbekistan is a valuable heritage. The above mentioned ancient cities used to be centers of science and art, where important architects created palaces, mosques, madrassas, minarets, and mausoleums of the Islamic style, that still exist today. This cultural wealth is an element of internal cohesion and external outreach towards Islamic heritage, related to such Muslim countries as Turkey and the Gulf States. Moreover, this historical and architectural heritage has enormous economic potential for tourism, which can contribute to strengthen the relations of cooperation and friendship between Uzbekistan and the International Society. The influence of tradition and culture has still a huge impact on the society. This can be felt for example, in the traditional gender roles distribution. As a result of which, meńs presence in the areas of decision making is still slightly higher than womeńs one...