This paper reconstructs the nocturnal practice of calling for matins by the Armenian church in late Ottoman Van. During this ritual, church summoners loudly struck semantrons in churchyards and streets of the town, as well as pounded metallic door knockers of parishioners to gather the faithful. The paper explores various aspects of the night calling, including the acoustics of the rite, and examines the factors that made it possible for this practice to exist in a locale with a mixed Armenian and Turkish population. It argues that the rite transcended its religious boundaries and became a communal good for both Armenians and Muslims by contributing to the townâs economy and security.
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| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 146 | 146 | 146 |
| å ¨ææµè§æ¬¡æ° | 8 | 8 | 8 |
| PDFä¸è½½æ¬¡æ° | 16 | 16 | 16 |
This paper reconstructs the nocturnal practice of calling for matins by the Armenian church in late Ottoman Van. During this ritual, church summoners loudly struck semantrons in churchyards and streets of the town, as well as pounded metallic door knockers of parishioners to gather the faithful. The paper explores various aspects of the night calling, including the acoustics of the rite, and examines the factors that made it possible for this practice to exist in a locale with a mixed Armenian and Turkish population. It argues that the rite transcended its religious boundaries and became a communal good for both Armenians and Muslims by contributing to the townâs economy and security.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 146 | 146 | 146 |
| å ¨ææµè§æ¬¡æ° | 8 | 8 | 8 |
| PDFä¸è½½æ¬¡æ° | 16 | 16 | 16 |