In: Journal of Cultural Heritage, 2012, vol. 13, p. 5-26
The team has considered the special status of the Basilica of Bethlehem, which is not just a monument of outstanding historic and artistic importance, but also and fundamentally a holy place, that has long been and is still perceived as a memorial site, marking the place of Christ’s birth and transcribing into a sacred topography the main events of the Gospel narratives. Because of such a...
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In: Peregrino, ruta y meta en las peregrinationes maiores. VIII Congreso internacional de estudios jacobeos (Santiago de Compostela, 13-15 Octubre 2010), 2012, p. 179-194
A description of the sacred topography worked out by late Medieval Holy Land-pilgrims and seafarer along the searoutes between Venice and Palestine. This paper emphasizes the important role played by international voyagers in the selection, promotion and shaping of new holy sites in Dalmatia, Albania, Corfu, Crete, Rhodes, and Cyprus.
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In: Archaeologia Abrahamica. Studies in Archaeology and Artistic Tradition of Judaism, Christianity and Islam, 2009, p. 433-444
On a number of late Medieval holy sites in the Eastern Mediterranean which were simultaneously visited and worshipped by different religious groups, such as Muslims and Christians, or Latins and Greeks. It includes informations about shrines in Anatolia and Cyprus, especially the tomb of Saint Catherine and the Madonna della Cava in Famagusta, and the church of the Holy Virgin at Hagia Napa.
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In: Hierotopy. Studies in the Making of Sacred Spaces. Material from the International Symposium, 2004, p. 132-134
The monastery of Our Lady of Saydnaya, located 22 km east of Damascus, still proves to be one of the most important cult-centres of present-day Syria; although it is inhabited and controlled by Christian (i.e. Greek Orthodox) nuns, its church, housing a very famous icon of the Virgin Mary, is daily visited also by a great many Muslim worshippers. Its renown dates back to the late 12th century,...
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In: Spatial Icons. Performativity in Byzantium and Medieval Russia, 2011, p. 101-118
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In: «Conosco un ottimo storico dell’arte…». Per Enrico Castelnuovo. Scritti di allievi e amici pisani, 2012, p. 141-147
About the expansion of Italianate forms in the Eastern Mediterranean during the 14th century.
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In: Synergies in Visual Culture. Bildkulturen im Dialog, 2013, p. 111-122
About the materiality of the rock of Golgotha, its architectural transfiguration in the Crusader period, and its perception as reproducible icon, which happened to be evoked even within the Holy Sepulchre itself, with the setting of the so-called "Second Golgotha" in the Armenian sector from the late 15th century onward
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In: The Harbour of all this Sea and Realm. Crusader to Venetian Famagusta, 2014, p. 145-158
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In: Images and visions in Christian and Buddhist culture, 2012, p. 85-95
The present paper was presented at the conference "Images and Visions in Christian and Buddhist Cultures" held at the University of Tokyo on February 13, 2011. It explores several aspects of the interaction between images, holy sites and visions in Late Medieval Italy, with a special focus on the impact played by standard iconography on the visionaries' religious imagination
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In: Degrés : revue de synthèse à orientation sémiologique, 2011, vol. 145-146, p. 1-14
On the Medieval use of wax ex-votos as generic substitutes for human bodies and the analogical, and sometimes also mimetic, relationship they established with the individuals voting them.
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