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In Statu Quo: Structures of Negotiation — Volume

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Our agents will determine if the content reported is inappropriate or not based on the guidelines provided and will then take action where needed. Thank you for notifying us. The page you are attempting to access contains content that is not intended for underage readers. Paperback, Pages. Three Realms, formerly separated by environmental barriers set in place generations ago, have now discovered one another and formed an uneasy alliance. The technological capitalists of Brunwyth seek to exploit the largely unspoiled land of Lorcron, while the subterranean gatherers of knowledge in Nuwthrsh wish only to be left alone.

But a young Nuwthrshan scientist claims to have discovered the key to undoing the barriers that still limit travel and trade. When that scientist goes missing, a young woman and a boy--trying only to enjoy a vacation in Lorcron--find themselves drawn into a fathomless conspiracy that spans the Three Realms--and Beyond. Add to Cart. Log in to rate this item. You must be logged in to post a review.

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From our Membership Agreement "Lulu is a place where people of all ages, backgrounds, experience, and professions can publish, sell, or buy creative content such as novels, memoirs, poetry, cookbooks, technical manuals, articles, photography books, children's books, calendars, and a host of other content that defies easy categorization. Address Address is required. Phone Number. In the geopolitical context of the Holy Land, the cradle of the three monotheistic religions, the combination of historical events, myths, and traditions has fostered the creation of a multiplicity of places that are sacred to competing religions, communities, and affiliations.

Because of their supreme importance, many of these places have become arenas of bitter struggle over both territory and worship rights, yet they continue to coexist through the essential system of regulatory codes known as the Status Quo. Initiated by the Ottomans in the mid-nineteenth century and later advanced under the British Mandate, by the United Nations General Assembly in , and by the Israeli Holy Places Law in , the Status Quo requires whoever is in power to maintain a delicate web of negotiations and agreements that allow contested sites to operate in their daily routines.

It provides secular and rational mechanisms of control and management within the sacred place, which by definition is a non-rational, sublime, and uncontrollable domain.

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Moreover, it suggests the complexity and even fragility that lie within the idea of the Status Quo as a conflict resolution apparatus as well as the challenge inherent in the architecture that responds to those conflicts. The Status Quo is after all a documentation of political struggles, power positions, and hierarchy between rivals at a given time.

And while it helps to prevent violence and maintain established customs, it also spurs the contending parties especially the ones discriminated against to continue their struggle for rights and possession. As such, it is no more than a temporary solution, valid until the next violation of the hegemony leads to the definition of a new one. A contemporary reading of this complex, multifaceted, and dynamic realm presents both challenges and great opportunities. Looked at within an architectural context, the Status Quo reveals the spatial and temporal strategies through which sacred places in conflict manage to retain their modus vivendi.

Three major contested holy sites — all located along the Jerusalem-Hebron axis 10 — exemplify this phenomenon.


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Within each of them architecture serves as a significant agent to mark spatial negotiation and to suggest a possible, if controversial, performance of sharing the sacred. The discourses and practices associated with these holy places are characterized by distinctive networks of objects, images, gestures, and meanings that have realigned political and cultural relations. Conrad S. Photo: Adi Gilad. This was essential after the Crimean War —56 , which had been sparked by disputes over the rights of Christian minorities at holy places in the Ottoman Empire.

Inscribed o n the wooden model are two hundred numbers that refer to specific elements of the building, while different colors indicate their affiliations with the various communities. Made with movable parts, it served as a key instrument, not only illustrating the complex state of affairs in the church but also pointing out possibilities to those who would formulate the Status Quo system. The spatial configurations established by the Status Quo more than a century ago still regulate the daily routines of the denominations that share the church: Greek Orthodox, Latin, Armenian, Coptic, Syrian, and Ethiopian.

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These arrangements divide the structure into minute segments and subsegments with clearly delineated areas of responsibility. Yet even this is not sufficient without a meticulous schedule of daily activities, religious or mundane, implemented throughout the site, including areas common to all sects. Whether the celebration of a mass, maintenance and restoration work, access arrangements, or cleaning rights, it is the ceremony, the performed event, that completes the precise division of the site.

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These space-and-time protocols articulate the tense choreography of division and sharing. The case of the Church of the Holy Sepulchre addresses one of the most crucial elements that sustains the Status Quo: the ritual. Moshe Safdie, plan for the Western Wall Precinct, , model.

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Courtesy Safdie Architects Archive. In practice, even if its name may suggest otherwise, the Status Quo system is dynamic, responding to changing circumstances and enabling continual negotiation between various stakeholders in a given holy site. A clear example of such a negotiation is the series of architectural proposals for the Western Wall Plaza, another site of intrareligious rivalry. Since that summer many architects and entrepreneurs have sought to leave a mark on the site. The different proposals reflect two distinct yet closely connected conflicts: one over the balance between Judaism and statehood in a transforming Israeli society and another over the religious hegemony between different Jewish streams in Israel and the Diaspora.

Ultimately none of these proposals were implemented. The inability to agree on a definitive design for the plaza reflects the polemic over the character of the Western Wall as a holy place and a national symbol but also a broader struggle over the identity of the post Israeli state. In this regard the Status Quo in the Cave of the Patriarchs — a place in which the interreligious conflict implies the presence of historical and political powers in the shaping of space — introduces an alternative for notions of both temporariness and object politics. The cave, also known as the Ibrahimi Mosque, is a monumental Herodian building in the old city of Hebron Al-Khalil , a holy place for both Muslims and Jews.

In a matter of hours the Jewish or Muslim chambers are cleared of all artifacts and stand vacant for a few moments before their temporary occupants bring in their own objects and turn the emptied rooms into a mosque or a synagogue. The temporary evacuations of the cave are the product of a forced and regulated Status Quo that ensures religious coexistence.