anthropological study of boundaries, I review major approaches to boundary plants in the social sciences, as well as recent literature on space, place, and agency. Finally, I offer three short case studies from recent fieldwork showing how and why these
Defining Neighborhood Space and Place in Perth, Western Australia
Jocelyn D. Avery
in the neighborhood. This suggests a history of suburban dissent and contested space—when a geographic location becomes a site of conflict over power and resources ( Low and Lawrence-Zúñiga 2003b: 18–19 ). To answer the question and understand its
A Nanai Case Study
Tatiana D. Bulgakova
This article concerns the space through which shamans journey (its relationship to physical space as well as to the person), and how it is represented in indigenous Nanai discourse. From the perspective of traditional Nanai shamans, spiritual and physical spaces are interconnected. Events having spiritual significance saturate physical space and thereby open up an additional spiritual dimension. Shamanists believe that by appearing simultaneously on different sides of the border between the spiritual and physical worlds, they are able to observe one another and, having met in the spiritual world, they can enter into lasting relations with one another, continuing them in the physical world. These and other analogous emic ideas permit the conclusion that, for practicing traditional shamans, spiritual space is objective and in relation to the person is externally situated.
Phil Wood, Paul Warwick, and Derek Cox
Consideration of the physical environment in which learning takes place has become a growing area of academic interest over the past decade. This study focuses on the experiences and perceptions of academic staff and students who used three refurbished, and innovative, learning spaces at the University of Leicester. The results suggest that the physical environment can have an impact on the emotional and motivational experiences of students and staff. However, there is some suggestion that learning space development should not be at the expense of approaches to pedagogy which do not foreground the use of technologies.
The analysis of the users' experiences leads to the proposition of a theoretical model for the apt design of future learning spaces in Higher Education. The DEEP learning space framework outlines the need for careful consideration being given to dynamic, engaging, ecological and participatory (DEEP) dimensions within the twenty-first century learning space.
Gender and Carnival in a North Aegean Island Community
This article focuses on gender relations through the performance of carnival rites in a North Aegean island rural community. Based on qualitative research, it approaches the women’s use of public space during carnival and the changes under the influence of women’s emancipation since the 1970s. The percentage of women, especially young girls, participating in carnival rites has risen dramatically over the last decade. However, not all carnival public spaces are equally open to women. The article examines the way women try to impose their presence on the strictly male universe of the carnival space and especially the marketplace, the traditional and timeless core of the carnival rites, where only men can pronounce the obscene carnival language, fruit of the kafeneion male discourse and the reactions of the male community to the novelties brought by feminism into the village.
Multiculturalism, Ritual and Cultural Reproduction
Jay (Koby) Oppenheim
The concept of Jewish space, initially conceived by Diana Pinto as a unique European development, marked a critical shift in relations between Jews and non-Jews, the latter embracing a Jewish past as constitutive of their countries' own. The hoped-for European multiculturalism failed to blossom and Jewish space, in Pinto's assessment, has not born the fruit of its potential. To investigate the shortfall of Jewish space, this article examines the 2012 debate on ritual male circumcision in Germany (Beschneidungsdebatte) that drew contemporary Jewish practice into the public eye. Pinto's formulation is premised on a multicultural society that actively works to blunt intolerance, a condition whose fulfilment in contemporary Europe remains incomplete and uneven. Moreover, this attempt to extend the integration of history into memory was stymied by its lack of a living subject. While Jews constitute a long-standing minority population with a unique history in Germany, their success in establishing a shared Jewish space is tied to the broader project of tolerance and integration facing immigrant and minority groups in Western Europe.
Sharing and Negotiating Social Knowledge Through Space and Bodily Practice
This article takes the reader on a journey around the spaces of west African houses, and shows how the social world is replicated in the built environment. Based on the case study, this article argues that architecture serves as a model of the outside world to its inhabitants. Knowledge about the social order is embodied by moving through the architectural space. In this particular case, the society's kinship system and kin relations are encoded in the compounds' architectural spaces. This article traces how this order is created, read, and reproduced by its inhabitants, and argues that the house serves as a model of the social (kinship) order. I article conclude by showing that the emic architectural model of the local kinship systems allows for a higher complexity than verbal descriptions can. This article contributes to an anthropology of the house and discusses questions of collective knowledge and memory. It offers considerations of the nature of emic models and cognitive maps, and explores how these maps are shared and reproduced.
Topographies of Pluralism in Russia
Melissa L. Caldwell
This article examines several key sites where Russia’s civic and religious bodies intersect in pursuit of social justice goals. Based on ethnographic fieldwork among religious communities and social justice organizations in Moscow, the article focuses on the physical, social, and legal spaces where church and state, secular and sacred, civic and personal intersect and the consequences of these intersections for how Russians understand new configurations of church and state, private and public, religious and political. Of particular concern is the emergence of new forms of religious and political pluralism that transcend any one particular space, such as for worship, community life, or political support or protest, and instead reveal shifting practices and ethics of social justice that are more pluralist, progressive, and tolerant than they may appear to be to outside observers.
Mary P. Corcoran, Jane Gray, and Michel Peillon
This article aims to demonstrate the significant role children play in new suburban communities, and in particular, the extent to which their circuits of sociability contribute to social cohesion in the suburbs. The discussion is located within the field of sociology of childhood, which argues that children are active agents who help to create and sustain social bonds within their neighborhoods. Drawing on focus group discussions and short essays by children on “The place where I live,” we paint a picture of how suburban life is interpreted and experienced from a child's perspective. We argue that children develop a particular suburban sensibility that structures their view of their estate, the wider neighborhood, and the metropolitan core. Although children express considerable degrees of satisfaction with suburban life, they are critical of the forces that increasingly limit their access to suburban public space.
The Spatial Turn in Research on Religion
Following a consideration of the impact of the late twentieth-century spatial turn on the study of religion by geographers, anthropologists, sociologists, historians, and religious studies scholars, two trends are distinguished: the poetics of place and the sacred; and politics, religion, and the contestation of space. Discussion of these reveals substantially different approaches to religion, space, and place—one phenomenological, the other social constructivist. The spatial turn has been extremely fruitful for research on religion, bringing together scholars from a variety of disciplines, and connecting not only to traditional areas such as sacred space and pilgrimage, but to new ones such as embodiment, gender, practice and religious-secular engagements.