and includes a chapter on sacred places and their spirits ( Lehtisalo 1924 ). Of great importance for the ethnographic study of the Nenets was the 1913 expedition of the Academy of Sciences of the USSR and the Russian Geographical Society led by Boris
Translator : Tatiana Argounova-Low
Sacred Place and Human Wellbeing in the Shimla Hills
either the murtis or the temple mythology. Therefore, despite my lack of skill and knowledge I seem to have had an emotional experience at this sacred place that (at least on one-level) is in keeping with that of other devotees. This observation calls
Imagined Sacred Places and Cultural Transmission among Georgians in Turkey
This article attempts to analyse the role of collective remembering and imagination of certain traditions, practices and rituals that are related to sacred places through the process of cultural transmission and social change among Muslim Georgians living in north-eastern Turkey. For this purpose, I refer to nineteenth-century ethnographic narratives collected by the Georgian critic Zakarya Chichinadze, as well as my own fieldwork materials. I aim to show how these narratives mediate collective remembering of sacred places that is modified with additional imagined constructs.
Exhibits Appearing in Dreams and Other Miracles in a Small Museum at the Edge of the World
Elena V. Liarskaya and Anna Kushkova
Based on materials from expeditions to the Yamalo-Nenets Autonomous Okrug during 2006 and 2007, this article discusses the role of a small museum in the local society of a district administrative center. The article focuses on a specific class of sacred Nenets objects in the museum's collection, called locally babushka (grandmother) and a “working model“ of a sacred site that is itself a sacred site for local residents, both indigenous and Russian, to explore the social relationships forged by the museum and its collection among local residents of all ethnicities. The museum and its objects are not removed from social life and rendered dead and preserved under glass. They remain alive in a network of relationships between human and non-human persons.
Iconic Spaces, Territoriality, and Borders in Israel-Palestine
Nurit Stadler and Nimrod Luz
This article explores the role of sacred places and pilgrimage centers in the context of contemporary geopolitical strife and border disputes. Following and expanding on the growing body of literature engaged with the contested nature of the sacred, this article argues that sacred sites are becoming more influential in processes of determining physical borders. We scrutinize this phenomenon through the prism of a small parcel of land on the two sides of the Separation Wall that is being constructed between Israel and Palestine. Our analysis focuses on two holy shrines that are dedicated to devotional mothers: the traditional Tomb of Rachel the Matriarch on the way to Bethlehem and Our Lady of the Wall, an emergent Christian site constructed as a reaction to the Wall. We examine the architectural (and material) phenomenology, the experience, and the implications that characterize these two adjacent spatialities, showing how these sites are being used as political tools by various actors to challenge the political, social, and geographical order.
Competing Forms of Knowledge in Rachel's Tomb in Tiberias
thus far—the ways in which religion and religious perceptions have shaped and allocated symbolism and meaning across space and shaped a sacred place. By its very nature, place is replete with power and symbolism. It is a complex web of relations, of
Memory, Temporality, and the Production of Sainthood in Lesbos
trajectories of the new saints with the Asia Minor refugees) and of sacred places (the construction of a monastery on the site of the buried ruins of a previous one). Different temporalities co-exist about the discoveries in Thermi and the processes they
Mariske Westendorp, Bruno Reinhardt, Reinaldo L. Román, Jon Bialecki, Alexander Agadjanian, Karen Lauterbach, Juan Javier Rivera Andía, Kate Yanina DeConinck, Jack Hunter, Ioannis Kyriakakis, Magdalena Crăciun, Roger Canals, Cristina Rocha, Khyati Tripathi, Dafne Accoroni, and George Wu Bayuga
cosmos. Given the precarious state of our species, this may be the theology we need most of all. Jon Bialecki University of Edinburgh DARIEVA, Tsypylma, Florian MüHLFRIED, and Kevin TUITE, eds., Sacred Places, Emerging Spaces: Religious
Pilgrim Economies, Tourists, and Local Communities in Global Tokyo
This article intends to analyze the emergence of new subjectivities and economic discourses, and the semiotic construction of sacred places in global Tokyo as inventively constituted within the popular urban pilgrimage routes of the Seven Lucky Gods (shichifukujin). While a specific neoliberal discourse in Japan linked to tourism and the media has promoted the reinvention of traditional pilgrimage sites as New Age “power spots” informed by novel forms of temporality and subjectivity, urban communities living in those places, with their specific concerns and problems related to the local neighborhoods, often generate pilgrimage spaces that are radically different from those of the “neoliberal pilgrims.” I will thus argue that the pilgrimage of the Seven Lucky Gods emerges as a double discourse through which religious institutions and urban collectives semiotically assemble themselves not only by rebranding older sites as neoliberal power spots through media and tourism practices, but also by creatively producing hybrid subjectivities, sacred places, and alternative ontologies that are set apart from neoliberal economies.
Shamanic Tourism and Cultural Production on the Olkhon Island
This article looks at the particular ways in which shamanic sacred places are being constructed through tourist performances. Focusing on the guided tours in Olkhon Island conducted by a Buryat shaman, the article maps out the various meanings of this tourist phenomenon in the context of Buryat shamanic revival. It interprets tourist performances as forms of social action and as a paradigmatic example of how contemporary Buryats fashion their ethnic and religious identity, arguing that this form of shamanic tourism results in the greater articulation (rather than the diminution) of cultural heritage. Focusing on the intercultural production of sacred sites as one part of multi-faceted shamanic revitalization process, the article demonstrates that it is through reinvention of shamanism as a "genuine world religion" — which fashions sacred sites as equivalents of "temples" (in this case in tourist discourse)—indigenous activists stake out political ground for reclaiming sacred sites.