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Stefan Uroš II Milutin Nemanjić (1282–1321)
King Stefan Uroš II Milutin Nemanjić (1282—Donje Nerodimlje, October 29, 1321) was a Serbian medieval king, the seventh ruler of the Serbian Nemanide dynasty, the son of King Stefan Uroš I (r. 1243–1276) and Queen Helen Nemanjić (see), the brother of the King Stefan Dragutin (r. 1276–1282) and the father of King Stefan Dečanski (r. 1322–1331). Together with his great grandfather Stefan Nemanja, the founder of the Nemanide dynasty, and his grandson, Emperor Stefan Uroš IV Dušan, King Milutin is considered the most powerful ruler of the Nemanide dynasty. The long and successful military breach of King Milutin, down the Vardar River Valley and deep into the Byzantine territories, represents the beginning of Serbian expansion into southeastern Europe, making it the dominant political power in the Balkan region in the 14th century. During that period, Serbian economic power grew rapidly, mostly because of the development of trading and mining. King Milutin founded Novo Brdo, an internationally important silver mining site. He started minting his own money, producing imitations of Venetian coins (grosso), which gradually diminished in value. This led to the ban of these coins by the Republic of Venice and provided King Milutin a place in Dante’s Divina Commedia. King Milutin had a specific philoktesia fervor: He built or renovated over three dozen Serbian Orthodox churches and monasteries not only in Serbia but also in Thessaloniki, Mt. Athos, Constantinople and The Holy Land. Over fifteen of his portraits can be found in the monumental painting ensembles of Serbian medieval monasteries as well as on two icons. 
  • 1.7K
  • 13 Apr 2022
Topic Review
Messiah
In Abrahamic religions, a messiah or messias (Hebrew: מָשִׁיחַ‎, romanized: māšîaḥ; Greek: μεσσίας, romanized: messías, Arabic: مسيح) is a saviour or liberator of a group of people. The concepts of mashiach, messianism, and of a Messianic Age originated in Judaism, and in the Hebrew Bible; a mashiach (messiah) is a king or High Priest traditionally anointed with holy anointing oil. Messiahs were not exclusively Jewish: the Book of Isaiah refers to Cyrus the Great, king of the Achaemenid Empire, as a messiah for his decree to rebuild the Jerusalem Temple. Ha mashiach (המשיח, 'the Messiah', 'the anointed one'),[lower-alpha 1] often referred to as melekh mashiach (מלך המשיח 'King Messiah'), is to be a human leader, physically descended from the paternal Davidic line through King David and King Solomon. He is thought to accomplish predetermined things in only one future arrival, including the unification of the tribes of Israel, the gathering of all Jews to Eretz Israel, the rebuilding of the Temple in Jerusalem, the ushering in of a Messianic Age of global universal peace, and the annunciation of the world to come. In Christianity, the Messiah is called the Christ, from Greek: χριστός, romanized: khristós, translating the Hebrew word of the same meaning. The concept of the Messiah in Christianity originated from the Messiah in Judaism. However, unlike the concept of the Messiah in Judaism, Jesus is considered by Christians additionally to be the Son of God. Christ became the accepted Christian designation and title of Jesus of Nazareth, because Christians believe that the messianic prophecies in the Old Testament were fulfilled in his mission, death, and resurrection. These specifically include the prophecies of him being descended from the Davidic line, and being declared King of the Jews which happened on the day of his crucifixion. They believe that Christ will fulfill the rest of the messianic prophecies, specifically that he will usher in a Messianic Age and the world to come at his Second Coming. Some Christian denominations, such as Catholicism, instead believe in amillenialist theology, but the Catholic Church has not adopted this term. In Islam, Jesus was a prophet and the Masîḥ (مسيح), the Messiah sent to the Israelites, and he will return to Earth at the end of times, along with the Mahdi, and defeat al-Masih ad-Dajjal, the false Messiah. In Ahmadiyya theology, these prophecies concerning the Mahdi and the second coming of Jesus have been fulfilled in Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadiyya Movement, and the terms 'Messiah' and 'Mahdi' are synonyms for one and the same person. In Chabad messianism, Yosef Yitzchak Schneersohn (r. 1920–1950), sixth Rebbe (spiritual leader) of Chabad Lubavitch, and Menachem Mendel Schneerson (1902–1994), seventh Rebbe of Chabad, are Messiah claimants. Resembling early Christianity, the deceased Schneerson is believed to be the Messiah among some adherents of the Chabad movement; his second coming is believed to be imminent.
  • 1.8K
  • 11 Nov 2022
Topic Review Peer Reviewed
William II of Hauteville (1171-1189)
William II of Hauteville King of Sicily (1171–1189). William II of Hauteville was the third king of the Norman dynasty on the throne of Sicily. He ruled independently from 1171 (from 1166 to 1171 he was under the regency of his mother) to 1189. From an iconographic point of view, he is particularly interesting because he was the first king of Sicily who made use of monumental images of himself. In particular, we have five official (namely, commissioned directly by him or his entourage) representations of him: the royal bull, the royal seal, and three images from the Cathedral of Monreale (near Palermo): two mosaic panels and one carved capital.
  • 1.7K
  • 18 Apr 2022
Topic Review
Online Diary
An online diary is a personal diary or journal that is published on the World Wide Web on a personal website or a diary-hosting website.
  • 1.8K
  • 02 Nov 2022
Topic Review
Neo-Advaita
Neo-Advaita, also called the Satsang-movement and Nondualism, is a New Religious Movement, emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage Ramana Maharshi, as interpreted and popularized by H. W. L. Poonja and several of his western students. It is part of a larger religious current called immediatism by Arthur Versluis, which has its roots in both western and eastern spirituality. Western influences are western esoteric traditions like Transcendentalism, and "New Age millennialism, self-empowerment and self-therapy". Neo-Advaita makes little use of the "traditional language or cultural frames of Advaita Vedanta", and some have criticised it for its lack of preparatory training, and regard enlightenment-experiences induced by Neo-Advaita as superficial.
  • 1.8K
  • 16 Nov 2022
Topic Review
Vinaya
The Vinaya (Pali & Sanskrit) is the division of the Buddhist canon (Tripitaka) containing the rules and procedures that govern the Buddhist monastic community, or sangha. Three parallel Vinaya traditions remain in use by modern monastic communities: the Theravada (Sri Lanka & Southeast Asia), Mulasarvastivada (Tibetan Buddhism and the Himalayan region) and Dharmaguptaka (East Asian Buddhism). In addition to these Vinaya traditions, Vinaya texts of several extinct schools of Indian Buddhism are preserved in the Tibetan and East Asian canons, including those of the Kāśyapīya, the Mahāsāṃghika, the Mahīśāsaka, and the Sarvāstivāda The word Vinaya is derived from a Sanskrit verb that can mean to lead, take away, train, tame, or guide, or alternately to educate or teach. It is often translated as 'discipline', with Dhamma-vinaya, 'doctrine and discipline', used by the Buddha to refer to his complete teachings, suggesting its integral role in Buddhist practice.
  • 1.8K
  • 08 Oct 2022
Topic Review
Other
In phenomenology, the terms the Other and the Constitutive Other identify the other human being, in their differences from the Self, as being a cumulative, constituting factor in the self-image of a person; as acknowledgement of being real; hence, the Other is dissimilar to and the opposite of the Self, of Us, and of the Same. The Constitutive Other is the relation between the personality (essential nature) and the person (body) of a human being; the relation of essential and superficial characteristics of personal identity that corresponds to the relationship between opposite, but correlative, characteristics of the Self, because the difference is inner-difference, within the Self. The condition and quality of Otherness (the characteristics of the Other) is the state of being different from and alien to the social identity of a person and to the identity of the Self. In the discourse of philosophy, the term Otherness identifies and refers to the characteristics of Who? and What? of the Other, which are distinct and separate from the Symbolic order of things; from the Real (the authentic and unchangeable); from the æsthetic (art, beauty, taste); from political philosophy; from social norms and social identity; and from the Self. Therefore, the condition of Otherness is a person's non-conformity to and with the social norms of society; and Otherness is the condition of disenfranchisement (political exclusion), effected either by the State or by the social institutions (e.g., the professions) invested with the corresponding socio-political power. Therefore, the imposition of Otherness alienates the person labelled as "the Other" from the centre of society, and places him or her at the margins of society, for being the Other. The term Othering describes the reductive action of labelling and defining a person as a subaltern native, as someone who belongs to the socially subordinate category of the Other. The practice of Othering excludes persons who do not fit the norm of the social group, which is a version of the Self; likewise, in human geography, the practice of othering persons means to exclude and displace them from the social group to the margins of society, where mainstream social norms do not apply to them, for being the Other.
  • 1.8K
  • 09 Nov 2022
Topic Review
Romansh Language
Romansh is a Romance language spoken in the Graubünden canton of eastern Switzerland, and is one of the official languages of the country. It is the native language of about 40,000 Swiss people and, of the major Romance languages, is most closely related to French. However, the accent and writing system of its speakers appear to the casual observer to more closely resemble Italian and German – a significant fact in historical conflicts over the region. Romansh is actually an umbrella term for several dialects, with each speech community in the region using different names for them. The term ‘Romansh’ is itself an anglicisation of the various local language names, including Romansch in German, and Rumantsch in Romansh itself. It is most closely related to Ladin and Friulian, varieties spoken in northern Italy, and together these form the Rhaeto-Romance sub-family of Gallo-Romance, a larger group that includes French and various varieties of northern Italy. These are only distantly related to standard Italian. 'Rhaeto-Romance' is sometimes considered a single language, and its three varieties dialects, and on occasions, 'Ladin' has been used to mean any or all of these.
  • 1.8K
  • 04 Nov 2022
Topic Review
Taboo Language in Audiovisual Translation
Translating taboo language is a daunting task and solving it with spatial-temporal constraints makes it even more challenging. Taboo language, or emotionally charged language, is often toned down in audiovisual translation (AVT) by deleting the words and expressions, if space is limited, or by using euphemisms. Studies have focused on increasingly diverse subtitling strategies and techniques in rendering taboo language in professional and non-professional subtitling (NPS). Some scholars noted the fluidity, heterogeneity, and fuzziness of NPS. One of the main issues is that this NPS term implies the lack of professional training and thus poor translation quality, neglecting the creative and flexible nature of this kind of subtitling practice.
  • 1.8K
  • 23 Jun 2022
Topic Review
Shared Residential Landscapes
This paper uses the concept of urban commons to develop a conceptual framework to inform the design and management of shared residential landscapes in the UK. The framework is founded on an exploration of the implications of applying the traditional ‘commons’ idea within the urban context. Urban spatial concepts and theories, such as informal urbanism, territory, placekeeping and partnerships, are drawn upon to build these implication into a framework that provides a new urban, spatial and place perspective on the urban commons concept. In addressing the urban implications for commons through spatial theories, four preliminary concepts are developed. These include; 1) the emergent common mindset in a complex-adaptive assemblage, 2) a spatial arrangement that reflects a shared territorial perception of ‘ours’, 3) opportunities for adaption and occupation of space as placemaking and 4) the reorientation of professional roles in delivering urban commons. The framework creates a foundation for further research on the design and long-term management of shared residential landscapes as urban commons to benefit the everyday social lives of residential communities.
  • 1.8K
  • 06 Jun 2021
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