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Nakon pada Bosne pod otomansku vlast (1463) razrušeni su, spaljeni i napušteni mnogi samostani u Bosni. Jedan od njih je i Lašvanski samostan, koji se nalazio, prema izvješćima bosanskih apostolskih vikara o pohodima Lašvanskoj župi, na Guvnima, naselju današnje dolačke župe. Ne znamo ni koliko je bilo braće u njemu kad je krajem 15. stoljeća stradao ni kamo su nakon njegova stradanja otišli. U nekim šematizmima provincije Bosne Srebrene piše da su odmah nakon toga prešli u Guču Goru. Makar sjedište vjerskog i franjevačkog života u Gučoj Gori, i to za čitavu Lašvansku dolinu, sezalo tako daleko u povijest, ipak je godina 2009. jubilarna - stopedeseta godina od njegova osnutka i postojanja u pravnom smislu. Sve do tada je ondje bila kuća, kasnije franjevačka rezidencija, u kojoj su boravili franjevci odakle bi odlazili obavljati pastoralnu službu po čitavoj Lašvanskoj dolini, pa i šire. Uz dopuštenje crkvenih vlasti, general Reda Manje Braće, dekretom od 30. svibnja 1859., proglašava samostan u Gučoj Gori. Sagradio ga je biskup fra Marijan Šunjić, rodom iz Bučića, jedan od najobrazovanijih ljudi svoga vremena. Organizatori za obilježavanje stopedesete obljetnice samostana odlučili su tim povodom održati znanstveni skup i izdati malu monografiju o samostanu. Znanstveni skup je održan 25. i 26. rujna 2009. godine, a monografija je ugledala svjetlo dana nekoliko dana prije održavanja znanstvenog skupa. U životu svakog naroda važno mjesto zauzima kulturno-povijesno naslijeđe kao dokaz stvaralaštva i životne snage naših predaka, kao simbol duha i pobjede čovjeka koji je ostavio znakove svoga postojanja. Stara je i mudra izreka koja se pripisuje fra Filipu Lastriću: “Pročitao sam kako je neki ozbiljan povjesničar rekao da je za svakoga čovjeka sramota ako ne pozna kraja u kojem boravi, ako ne zna kako je u njega došao i od kojih je pređa potekao”. A fra Ljubo Hrgić piše u svom Dnevniku: “Dane i noći hodao bih pokraj Lašve i gubio se u šumama. Tražio bih po grobljima starim, tražio bih staru dušu Bosne, drevnu tišinu. Možda je sav mistični čar moje zemlje u njenoj vjekovnoj tišini”. Koliko je Bosna i Hercegovina bila “svoja” svjedoče i samostan i crkva u Gučoj Gori. Ne samo što su ondje bili odgojni zavodi provincije Bosne Srebrene, nego se u njemu nalazila i pučka škola; ne samo što su franjevci Guče Gore vodili važne kulturne i poljoprivredne ustanove već su u njemu omladinska društva nalazila svoje prostorije. Selo Guča Gora nalazi se na 11. kilometru od Travnika i devetom od naselja Doca na Lašvi. Pogled iznad sela penje se prema sivom golom brdu Humu, te Carinama, stijenama koje kao da podupiru jedan plato, borovom šumom obrastao. A dolje, s druge strane prema jugu, vrletna se konfiguracija tla blago spušta prema dolini, praćena njivama, livadama i šumom. Ondje se nalazi prelijepa građevina, kao arhitektonski dragulj, s netaknutom i neunakaženom prirodom s kojom se teško može usporediti koji drugi krajolik. Sam je objekt bio prepušten igri povijesti, čiji su vjetrovi divlje trgali bosanski mir i idilu. Međutim, samostan se uvijek ponovno kao iz pepela dizao i fratri su u njemu započinjali novi život. Tako to traje već 150 godina od njegova proglašenja, a od davne 1706., dakle više od 300 godina, kada se prvi puta spominje, kao sjedište stare Lašvanske župe. Radovi sa simpozija u povodu stopedesete obljetnice postojanja samostana u Gučoj Gori pružaju čitatelju mogućnost upoznavanja s povijesnim zbivanjima, nekad dramatičnim i sudbonosnim, tijekom ne tako lake, ali ipak poštovanja vrijedne prošlosti samostana; također upoznavanja života kako običnih ljudi i istaknutih pojedinaca tako i povijesnih i kulturnih spomenika lašvanskog kraja.. Iznoseći mnoštvo povijesnih podataka i zanimljivih zgoda i nezgoda iz burne prošlosti i iz svakodnevnog života ljudi, autori svojim radovima skidaju prašinu s temelja iz kojih je nikao gučogorski samostan, ali i pročišćavaju izvore na kojima se snagom napajaju ljudi koji vole i samostan i svoj zavičaj. U tim radovima izlaze na vidjelo heroji, znameniti pojedinci, koji su ostali nepokolebivi u vjernosti Bogu, svome narodu i svojoj državi čak i onda kad je to, ljudski gledano, bilo nemoguće; ali izdvajaju i antiheroje, koji su, posebno u otomansko vrijeme, gušili život i rušili sve što drugačije od njih misli, govori i vjeruje. U odabiru autora i radova za jedan simpozij postoji opasnost da ostane po strani nešto što je važno. Radovi sa simpozija su upravo zbog toga poziv čitatelju na traženje i čitanje literature, izvještaja i kronika o svemu što je vezano za gučogorski samostan i njegovu povijest. U tom su smislu poticajne riječi fra Jake Baltića, graditelja samostana i velikog ljetopisca: “Svakomu čoviku, koji iole ima prosvete, milo je čitati i znati povijest svojih starih. Kakvi su naši stari bili? Što se s njima zbilo? Kako su se u događajim vladali? Kad bi se tako što napisano našlo od naših starih, prije šest stotina godina barem, ako ne starije, to bi vridilo prema dragom kamenju. Jer događaje i dila svojih starih pred očima imati, mogo bi se čovik okoristiti u svom življenju. Mudrih je ljudi izreka: ‘Nauči se na primjeru mnogih, što treba nasljedovati, a što izbjegavati’. Neka ti učitelj bude tuđi život’”.
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The book presents the results of new research in Slovak history in the field or period called “the long 19th century”, i.e. dating from the rule of Joseph II. in the late 18th century until the First World War. The focus of research was on the themes and domains which were either neglected in the past or needed reconsidering. The book centres on five fields and is composed of five chapters. The first chapter is called “The Nation and the national issue”. It presents new aspects by exploring one of the most principal themes of 19th century. In his study, László Vörös reflects about the modern concept of the nation, which won recognition by the most contemporary historians, ethnologists and sociologists: the nation as an imagined community and an imagined tradition which is connected with the modernisation epoch. Nationalism is specifically an urban phenomenon. In the Slovak historiography, the national movement had been explored mostly in the rural area, in the peasant milieu, because the majority of the Slovak ethnic population was composed of peasants. Eva Kowalská aimed to change this perspective and concentrated on explaining urban aspects of Slovak nationalism. In case of Slovakia, these aspects are more interesting since the Slovaks in the 19th century had no important central city, and only small towns in the countryside (like Turčiansky Sv. Martin), had tried to compensate this lack. In his contribution, Peter Macho summarises how the symbol of the Tatra mountains as well as other Slovak geographic-territorial symbols were present in the Slovak nationalist discourse. Peter Šoltés elaborates on the theme and the activities of the Slovak Evangelical intelligentsia in the first half of the 19th century. The second chapter “The National movement in foreign and domestic politics” deals with the important connection of nationalism and politics. Slovak foreign political thought was traditionally orientated toward the Russian Empire. In his contribution, Dušan Kováč shows the other side of the Slovak foreign orientation: their attitude to the Western powers England and France. Dušan Škvarna attempts at a reconsideration of the role and inspiring function of the Slovak National Council, established during the 1848 revolution. The Swiss political scientist Josette Baer, a specialist in the field of Slavonic and lately mainly of Slovak political thought, presents her analysis of the early political activities of Vavro Šrobár (an important personality of Slovak politics in the 20th century), especially his leading role in the so-called “Hlasist movement”. The third chapter is dedicated to the juridical system and economic issues. Tomáš Gábriš presents a very useful survey of the juridical system in Hungary and its changes in the era of modernization during the 19th century. His paper shows that in Hungary the tendency to modernize was clashing with very difficult obstacles, mainly ideological and political ones. The attempt to create the centralised “nation state” in Hungary restrained the most important liberal-democratic reforms of the juridical system. In her contribution, Eva Ondrušová deals with the traditional studies of economic cameralism and its influence on the economic theory and practise in the 19th century. Ľudovít Hallon and Miroslav Sabol follow the history of the Pittel and Brausewetter architectural company, which was much closely connected with and active in the very broad Pressburg (Bratislava) area. Very new themes are presented in the forth chapter named “Society, social life and environment”. Gabriela Dudeková outlines the system of poor relief in the Habsburg monarchy; her focus is on the mechanisms how the authorities denied social care to specific groups in Hungary. Slovak emigration to America is a very traditional issue in Slovak historiography. Igor Harušťák tries to consider this problem in the broader Central- and East-European context. Prior to 1989, research about the nobility as a social strata was neglected in Slovak historiography. Even after 1989, this theme was intensively researched mainly in the period of middle ages and the early modern times. However, from the social point of view, important and interesting issues are e. g. the nobility’s life style as well as the attempts of these “high society” members to preserve their status in the modern 19th century. Daniel Hupko deals with these issues focussing on the example of Lucia Wilczek. Roman Holec presents a completely new approach in his contribution about the changes in the relationship ‘man – animal’ as manifestation of a new attitude to nature during the 19th century. The last chapter of this volume is dedicated to “The Churches in the social – modernizing processes “.Ingrid Kušniráková analyses the controversial interferences of Joseph II. into the life of the Roman Catholic Church, especially the closing-down of some cloisters. Tomáš Králik focuses on the relations of the Vienna court to the St. Elisabeth convent in Pressburg (Bratislava). The chapters of this collective monograph will serve as a basis for the draft of a new synthetis on Slovak history in the “long 19th century”.
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The book studies the Ancient Egyptian religion. The author describes the creation and its driving forces through the view of Egyptian concepts. The idea of God and the divine manifestations, the place of man in the world and the ways to achieve immortality are explored. The exposition is based on the study of ancient hieroglyphic texts and is illustrated with numerous examples. The book is intended for a wide range of readers who are interested in the religion and culture of Ancient Egypt. It contains three chapters: the world of gods, the creation of the world and the world of men. Special attention is paid on the concept of the kingship in Ancient Egypt. The Egyptian terminology and the names of gods and goddesses are formed as a dictionary at the еnd of the book.
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"Amduat – Text of the Hidden Chamber" is an ancient Egyptian esoteric book that describes and magically recreates the journey of the Sun God to Duat (the Realm of the Dead). The book has been recorded on the walls of the royal tombs in the Valley of the Kings - it contains the names of the inhabitants of the afterlife, their sacred images and spells to overcome the obstacles in this journey. It is a secret doctrine taught by the Egyptian king and his companions. It appears for the first time in the middle of the second millennium BC, and its tradition is preserved until the sunset of Egyptian civilization. The book is a magical means of immortality, and with its help one goes the same space cycle to his resurrection as the Sun God on his night journey to the new sunrise. The edition contains an introduction, a translation from Ancient Egyptian and a commentary on the book. It is published for the first time in Bulgarian.
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The "Book of the Gates" is the third book of Ancient Egyptian Religious Texts series, which includes the main works of the Egyptian sacred tradition. "The Book of the Gates" is an ancient Egyptian magical book devoted to journey of the god of sun to the afterlife. Its name has been given because of the gates that close the spaces between the various parts of the underground kingdom. The book is intended for the Egyptian ruler; it was unavailable to the uninitiated. It first appeared in the middle of the New Kingdom (XIV BCE) and was recorded on the walls of the royal tombs.This edition contains an introduction, an ancient Egyptian translation (accompanied by translation), images of the scenes and commentary. It is published for the first time in Bulgarian.
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Evliya Celebi was an enlightened man in a variety of ways who believed in equality, freedom of thought and intellectual debate, and found all of these things present in Islamic societies. Over the course of his travels, he wrote ten volumes detailing his adventures. ‘Seyahatname’ – Book of Travels – is a unique and important text, representing one of the few accounts of the 17th century and the Ottoman world from the perspective of a Muslim. These are not just factual accounts, Evliya had a great imagination and just as important as his journal entries were the imaginative storytelling that ran alongside, elaborating, exaggerating, and fantasizing. Through his stories, we are prompted to think more imaginatively about our own travels and journeys to other cities. This 17th-century Muslim traveler can sometimes seem narrow-minded and yet this same man can stand in St Stephens Cathedral in Vienna and be moved by the music he hears. Sometimes these encounters lead to nothing but sometimes they lead to stories which are so deeply felt, and so universally melodic that they leave echoes which can still be heard and felt today. In 2011, the year which would have been his 400th birthday, Evliya is being paid homage as UNESCO’s Man of the Year.
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Includes abstracts of the papers presented in the research conference on constructions, economy of constructions, architecture, urbanism and territorial development.
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Includes full papers presented in the research conference on constructions, economy of constructions, architecture, urbanism and territorial development
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Includes full papers presented in the research conference on constructions, economy of constructions, architecture, urbanism and territorial development
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This edited collection brings together a wide range of topics that shed light on the social, cultural, economic, political and spatio-temporal changes influencing post-socialist cities of Eastern Europe. Different case studies are presented through papers that were presented at the Euroacademia International Conference series. Imaginaries, identities and transformations represent three blocks for understanding the ways in which visual narratives, memory and identity, and processes of alterity shape the symbolic meanings articulated and inscribed upon post-socialist cities. As such, this book stimulates a debate in order to provide alternative views on the dynamics, persistence and change broadly shaping mental mappings of Eastern Europe. The volume offers an opportunity for scholars, activists and practitioners to identify, discuss, and debate the multiple dimensions in which specific narratives of alterity making towards Eastern Europe preserve their salience today in re-furbished and re-fashioned manners.
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This volume represents the Paper Proceedings of theresearch conference on constructions, economy of constructions, architecture, urbanism and territorial development.
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The paper explores the link between the architecture and the natural landscape of thermal baths, which were built in Hungary (Budapest) and Romania (Băile Herculane) during the early 20th century. Through a combination of various methods of inquiry, such as field trips and literature documentation, this research was able to develop a deeper understanding of the subject. The actual conditions of built heritage differs in the two countries, but are quite similar in the hazards it is prone to. With the aim of raising the public awareness of the problems facing the natural and urban landscape, this paper presents a brief description of the investigation of the thermal baths changes over time.
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A photograph and a color copy of the fresco, made before the earthquake in 1913 have survived as evidence of the ktitor’s portrait. The ktitor is young and has a black beard, he is clad in a splendid bishop’s vestment with Latin crosses and a black monastic koukoulion. In the image, dedicated to the apostles of the Church of Rome Peter and Paul, he is positioned next to the Virgin Mary with Child on throne, above the western entrance of the church, where there had never been other ktitor’s portrait and inscription and, in fact, that gives grounds for the monumental composition to be dated in the same way as the main painting at the time of bishop Ignatius in 1442. The ktitor is depicted to give the model of the church with both of his hands to the apostles of the Church of Rome St. Peter, who presents him before Christ and his Mother, symbolizing the Church. He seems to be smaller than the other figures and his eyes are looking upwards to the Prince of the Apostles Peter – a vision of the Roman claim for supremacy. The ktitor’s model of the church reflects the state of the building with the external gal¬lery before painting the calendar in the sixteenth century, when the big arch-like barred windows were bricked in connection with the painting of the calendar. Most likely, that earlier reconstruction was done in the mid-fifteenth century, when the town of Turnovo was undertaking major buildings – e.g. the bridge and the mosque of Feruz Bey (1435). To identify the Turnovo metropolitan Ignatius, it is the style of the ktitor’s composition that also helps and the accompanying inscription with palaeographic characteristics that are specific for the signatures of the painter Nikolas (e.g. the anagram from 1442). It is known that Ignatius and the Ecumenical Patriarch Joseph II came from the Bulgarian tsarist family and had been in one and the same kellion of the Mount Athos monastery Alipu. That explains the exceptional presence of St. Athanasius of Mount Athos in the altar near the patron of metropolitan St. Ignatius the God-bearer in the diaconicon where the order of dressing was taking place. The Tree of Jesse is contaminated with the Genealogy of Christ and covers the whole space of the church. It unifies the conceptual program by spreading its branches around the Virgin Mary with Child in the apse, the arcade of the triumphant Heavenly Church with the parents of the Mother of God, the martyr priests and warriors, and the scenes from the life of Christ. A painting by Boris Denev painted before the earthquake in 1913 shows the lying Jesse at the southern pillar of the narthex where the stem of the genealogy tree is sprouting out. The vision is related to the genealogy in the Gospels of Matthew and Luke, and also in the Hermeneia of Dionysius of Fourna. The Genealogy of Matthew according to his father’s royal line starting from Abraham, Isaac and Jacob is associated with the one of Luke, according to his maternal line from the ancestors of the |Virgin Mary, Adam, Eve, and Abel, who never occupied the throne of the Jews and in this connection there is the unique branch with the righteous women. The origin of the two genealogies was on the western wall of the narthex facing Jesse. The direction of the visual narrative from left to right is indicated by the image of the semi full-face of Tara, the father of Patriarch Abraham, depicted on the western end of the southern wall of the narthex. The genealogy of Luke on the western wall of the narthex over the entrance had been developing north-wise in the narthex and the naos. The images of their descendants are partially preserved on the northern wall of the narthex (Noah with the Ark and his sons Sim and Japheth) and the naos (Nahor, the father of Tara). The genealogy after Mat¬thew on the western wall of the narthex, south of the entrance, spread over the apse with a unique branch, dedicated to the twelve sons of Patriarch Jacob. Further on, there are the sons of Judah, the Patriarch Kings Zar on the northern pillar in the narthex, and Phares on the southern wall of the narthex next to Tara, where it continues eastward reaching Jesse. From there on, the genealogy is continuing on the northern pillar with Patriarch Ravoam and then in the central arch next to Christ. The Tree of Jesse includes also images from the Hermeneia – e.g. the righteous women, the prophet Nathan, and King Joshua in the southern arch between the narthex and the naos, Patriarch Melchizedek at the northern pillar of the narthex and the pointed by him righteous men named Tobit and Tobias with scrolls unfolded in the northern arch between the narthex and the naos. The connection between the Old Testament and the New Testament is achieved along the west-east axis, from the narthex through the naos to the altar. Depicted in the apse is a branch with the Covenant of Patriarch Jacob as a symbol of the Old Testament unity and prefiguration of the Virgin Mary with Child – cf. the ewer with heavenly manna of Levi and Christ in the hands of Judas. Depicted in the central arch between the narthex and the naos is an allegory of the New Testament unity – the Council of Jerusalem, presented by God’s brethren Jacob and Judas, and the leaders of the apostles Peter and Paul, based of the Seven Ecumenical Synods in the narthex. The tree of Jesse is an element of imperial propaganda, as it is an evidence of the power being taken over from father to son. Most kings have their hands covered for the Holy Communion, but some point to the visual text – e.g. king Zar, the first-born son of Judas, points with his right hand the younger brother Perez from whom originates the family line of Jesse, and his great-grandson, King Aminadav, points with his left hand to his son Nahshon who is called upon to lead Judah’s family line before Moses during the escape of the Jews from Sinai. In the central arch, King Jotham points out to his father Uzziah, who during his life, made him a co-ruler, whereas the kings Sadok and his son Ahim, as well as their descendant St. Joseph, point to the Child dressed in golden vestments as in a dream of the prophet Jesse.
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The Blagaj castle is situated near the mouth of the River Japra into the River Sana, close to the most important medieval road through the valley of the River Una and leading from the Eastern Adriatic coast to the Pannonian basin. During the fourteenth and fifteenth centuries, the castle of Blagaj was the residence of Counts of Blagaj, the descendants of the earlier Babonić counts. While the collapse of the medieval Kingdom of Bosnia in 1463 foreshadowed Ottoman raids into the Sana valley, it was the foundation of Banate of Jajce that put an end to Ottoman raids for a couple of decades. Nevertheless, historical documents sporadically indicate constant threat of Ottoman raids around the turn of the sixteenth century. This is even more clearly depicted by the remains of the castle of Blagaj that show abundant construction work conducted during the anti-Ottoman defensive wars. In this essay, the author contextualizes the known information about the Ottoman attacks in the Sana valley and the importance and the role of the Blagaj castle in the anti-Ottoman defence system of the castles. Although these buildings are today in poor condition, the ruins of the Blagaj castle indicate a major extension of the castle’s fortification system built after 1503, and the beginning of the deconstruction of the defensive system of Banate of Jajce. A special attention is given to the establishnig of the final Christian (i.e. Croatian) desertion of the Blagaj castle during the 1540s.
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The beginning of the publication of Novine Horvatzke (January 6, 1835) and its weekly literary supplement Danicza Horvatzka, Slavonzka y Dalmatinzka (whose owner and official editor was Ljudevit Gaj) marked the entry into the most intensive phase of the Croatian national revival. It coincided with the stronger efforts of the Hungarians to limit Croatian autonomy with the imposition of the Hungarian language, and with intense competition between the Hungarian and Croatian honorati in agrarian and commercial affairs. These circumstances encouraged the involvement of Croatian noble-men and wealthier citizens in the revival movement. At the beginning of the movement, there were two social programmes. One of them was a conservative program based on Drašković’s Disertatia, which foresaw a gradual modification of the feudal system with the aim of preserving it. The second, barely known to the public at first, was a bourgeois-liberal programme to abolish the feudal system while preserving the economic strength of the nobility. At first, it was mainly advocated by the citizenry, and by 1848 it was at least partially accepted by the nobility.
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Major climate changes, the growth of the world population to almost 8 billion, urban agglomerations, the ever-increasing need for housing and living space, are just a few elements that have led worldwide to the identification of urban policies aimed at solving, if not totally, at least partially, the problems facing the world today. Our study has as main goal to envisage the necessary transformations in medieval cities in order to adapt them to the new sustainability standards, with an emphasis laid on the need for an integrated and balanced approach in the ongoing process of transformation of medieval cities into sustainable cities. Starting from various bibliographic sources specialized in urban planning, architectural history and sustainable development, we intend to stress the importance of preserving urban identity in the present and future development process, by approaching several works regarding historic buildings, areas of cultural value and local traditions, essential to maintaining the link with the past and enriching the urban experience of residents and visitors. By implementing the right strategies and involving local communities, it is possible to create modern cities that provide a healthy and prosperous living environment for both current and future generations.
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The article represents a theoretical and practical study that highlights the role and necessity of promoting beauty and aesthetic values in the initial training of architecture and design students within both formal and non-formal contexts. It also presents fundamental concepts and some researchers' views on beauty and aesthetic values. The impact and importance of cultivating beauty and aesthetic values in the education of architecture and design students, which can be integrated into various disciplines and curricular content, are also emphasized. Additionally, concrete educational actions are described, engaging students and pupils in the research, perception, appreciation, and creation of beauty and aesthetic values as reflected in museum practices through collaboration and exchange of experiences, which have led to the achievement of the pre-established objectives. In conclusion, education in higher education institutions must focus on promoting beauty and aesthetic values in the context of the initial training of architecture and design students, involving them in the creation of artistic works and architecture and design projects centered on the creation of beauty.
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