The introduction to this special section foregrounds the key distinction between ‘religious plurality’ and ‘interreligious pluralism’. Building from the example of a recent controversy over an exhibition on shared religious sites in Thessaloniki, Greece, we analyze the ways in which advocates and adversaries of pluralism alternately place minority religions at the center or attempt to relegate them to the margins of visual, spatial, and political fields. To establish the conceptual scaffolding that supports this special section, we engage the complex relations that govern the operations of state and civil society, sacrality and secularity, as well as spectacular acts of disavowal that simultaneously coincide with everyday multiplicities in the shared use of space. We conclude with brief summaries of the four articles that site religious plurality and interreligious pluralism in the diverse contexts of Brazil, Russia, Sri Lanka, and the Balkans.
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
As provincialized Europe expands
For the new Eastern citizens of the European Union, the sprawling map of the budget airlines signifies an emergent geography of citizenship that weaves the continent together. Predictably, such spatial practices highlight the huge inequalities involved as well as the associated contrastive imaginations of what this new Europe could be about.
Cultural and Spatial Intimacy in Croatia and Turkey
Jeremy F. Walton
Based on ethnographic research in Croatia and Turkey, this article explores two projects of inter-religious tolerance in relation to broader logics of cultural and spatial intimacy. In the Croatian case, the focus is on the public discourse surrounding Rijeka's Nova Džamija [New Mosque] which pivoted on a perception of the shared victimization of Catholic Croats and Muslim Bosnians at the hands of Serbs during the wars of the 1990s. For Turkey, we focus on a project in Ankara that aims to provide a single site of worship for Sunni and Alevi Muslims, a 'mosque-cem house'. The analysis highlights some common formations of tolerance and cultural intimacy expressed by both projects, as well as the divergent spatial practices and modes of spatial intimacy that distinguish the two sites.
Conflicting Spaces and Gendered Boundaries of Modernity and Islam in Contemporary Turkey
Mahiye Seçil Dağtaş
As Islamic discourses and practices gain increasing public visibility in Turkey and redefine the gendered boundaries of the state, officers' clubs have become the ideal national 'public sphere' of the military and therefore the site in which female citizens' bodies are displayed as the secular markers of Turkey's modernity. Focusing on an anecdote from ethnographic research on wedding ceremonies held in military officers' clubs in Istanbul, this article explores how the competing discourses on modernity and secularism are manifested and contested concretely in specific gendered, corporeal, emotional and spatial practices in contemporary Turkey.
Regulating technologies, authority, and aesthetics in the resettlement of Taipei military villages
Zhongxin Village's relocation—and on a month and a half of follow-up fieldwork in 2017—a year after the relocation. New regulatory regimes, articulated with new house technologies, governance, and aesthetics challenge the inhabitants’ spatial practices
conjuncture: how beneath prevailing discourses of racial inclusion, racial discrimination has continued to be expressed daily, and even silently, through the work of spatializing practices. Yet the very distinct path each author takes to arrive at this point
Laurie Kain Hart
which the spatial practices of everyday life were ideologically monitored. Like Kwon above, philosopher Edward Casey (1996: 26) argues that the chief attribute of ‘place’ is its quality of gathering conflictual things together such that inhabitants of
Jaime Moreno Tejada
are established to transform potentially turbulent ecologies into friction-free surfaces and turn precarious links into resilient ones” (17). Strategies of interconnection “refer to the development of fixed architectures and spatial practices through
Engaging with the Politics of Care and Refugees’ Dwelling Practices in the Italian Urban Context
Camillo Boano and Giovanna Astolfo
encounters with and between different people, places, and services, and the spatial practices that develop to endure and maintain life. To do so, the article examines forms of inhabitation in the city of Brescia, Italy, where the presence of refugees and
space: representations of space by specialized planners (such as monuments and housing developments), spaces of representation in which everyday life actually occurs (such as bedrooms and graveyards), and spatial practices that provide conventionalized