performance was better suited to other, non-sacred spaces such as a theater or gallery (see Bernstein 2013: 223 ). 4 In and of themselves, neither Pussy Riot's critique nor their appropriation of symbolically charged space was new. Social justice concerns
Sacred Spaces and Civic Action
Topographies of Pluralism in Russia
Melissa L. Caldwell
Contested Narratives of Storied Places—the Holy Lands
The articles in this special section on pilgrimage and the Holy Lands provide a wide range of perspectives on the practice, representation, and production of sacred space as expressions of knowledge and power. The experience of space of the pilgrim and the politically committed tourist is characterized by distance, impermanence, desire, contestation, and the entwinement of the material and the spiritual. The wealth of historical Christian and Western narratives/images of the Holy Land, the short duration of pilgrimage, the encounter with otherness, the entextualization of sites, and the semiotic nature of tourism all open a gap between the perceptions of pilgrims and those of 'natives'. Although the intertwining of symbolic condensation, legitimation, and power makes these Holy Land sites extremely volatile, many pilgrimages sidestep confrontation with the Israeli-Palestinian conflict as inimical to the spirit of pilgrimage. A comparative view of the practices of contemporary Holy Land pilgrims demonstrates how communitas and conflict, openness and isolation are constantly being negotiated.
Teachings of Tara
Sacred Place and Human Wellbeing in the Shimla Hills
of the way that sacred space operates more broadly to alleviate suffering. Such considerations connect with both specific work that I have previously undertaken on religion and happiness (2010) and the more general field of the anthropology of
Religion, Space, and Place
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.
Images of Transgression
Teyyam in Malabar
This article focuses on Muttappan and the practice of teyyam in Kerala, South India. The growing power and increasing presence of this ritual practice and its transition from traditional sacred spaces into modern public spheres, including cyberspace, are analyzed in order to understand its inner dynamics and potentialities. Engaged with the quotidian aspects of human existence, the male divinity Muttappan-teyyam is a being of the moment who overcomes any bounding or hierarchizing force in his path. I argue that Muttappan's modernity has a decentering and destabilizing fluidity that appeals to all social classes. The ritual practice has put the arts and the state at odds, with the latter co-opting it to serve the state's purposes through tourism and spectacles that encourage national solidarity.
Catastrophe, Adherence, Proximity Sartre (with Barthes) in the Cinema
Sartre's recollection, in Les Mots, of his first visit to the cinema is a multi-layered and ambivalent text through which Sartre proposes a number of interlocking arguments: concerning the contrast between the 'sacred' space of the theatre and the non-ceremonial space of the cinema, between the theatre as associated with paternal authority, and the cinema as associated with a clandestine bond with the mother. But the text also sets up a quasi-sociological account of the public Sartre encounters in the cinema itself as revealing to him the truth of the social bond, a truth he expresses with the term 'adherence', and which he says he only rediscovered in his experience of being a prisoner in the Stalag in 1940. Rather than the basis of a sociological account of the social bond, which would seem at odds with Sartre's social philosophy, I read this as the expression of a desire for physical proximity. The space of the cinema thus develops a fantasy, and this is in continuity with the role of the cinema in the evolution traced in Les Mots, in which it is described as instigating a withdrawal into imaginary life and an indulgence in daydreaming. Through reference to Christian Metz and to Roland Barthes, whose essay 'En sortant du cinéma' is proposed as a parallel and a response to Sartre, I suggest that the 'true bond' of adherence which Sartre encounters is an unconscious rather than an epistemological truth.
Commentary on “Siting Pluralism”
Winnifred Fallers Sullivan
. Melissa Caldwell begins her article, “Sacred Spaces and Civic Action: Topographies of Pluralism in Russia,” with a recollection of Pussy Riot's 2012 performance in the Cathedral of Christ the Saviour in Moscow (available for viewing on YouTube). She then
The Greek Catholic Community and its Collective Memories
Religious Orders, Monasteries and Confessional Dynamics in Lebanon
Rodrigo Ayupe Bueno da Cruz
patriarchy), and the Lien magazine (quarterly publication with theological, philosophical, and political texts). On a more specific scale, the clergy circulates texts, imagery, speeches and discourses in their churches, monasteries and other sacred spaces
From a Partition to a Barrier
The Separation of Men and Women in Israel's Jewish Holy Places
religious traditions, sacred spaces and holy sites like monasteries are off-limits to women ( Naoko 2017 ; on the ban on women's entry to Mt. Fuji, see Fumiko 2005 ; on the prohibition on women entering Mt. Athos in Greece, see Talbot 1996 ). But in the
What of Effervescence?
Durkheim in the Cathedral
, in a recent attempt to define the emergent field of cathedral studies, Judith Muskett (2016) has characterised such buildings as containing both ‘sacred space’ and ‘common ground’. As I have noted elsewhere ( Coleman and Bowman 2018 ), this