Discourse and the Construction of Society

Lincoln, Bruce

doi:10.1093/acprof:oso/9780199372362.001.0001

Cited by 62 publications

(13 citation statements)

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“…This cultural religious identity provides people with a feeling of certainty, order and meaning -a general feeling of belonging. This may serve as explanation to the struggle for power in multi-cultural societies, confirming Lincoln's (1989:6-7) theory of 'hegemonic struggle'. It is clear from this that struggle as well as attempts at reconciliation between cultures should be seen as efforts at establishing identity.…”

Section: Religion As Cultural Identity Markersupporting

confidence: 65%

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Religion and culture: Revisiting a close relative

Beyers

2017

HTS Teologiese Studies / Theological Studies

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Religion and culture always exist in a close relation. Together with aesthetics and ethics, religion constitutes culture. As ethnicity becomes part of the related concepts, the relation with religion needs explanation. This article wants to emphasise that when studying religion, a study of culture is necessary. This statement is argued from three positions: (1) cultural migrations occurring worldwide, (2) religion as cultural identity marker causing the borders between culture and religion to blur and (3) the location of religion within culture causing religion to act as custodian of culture. This results in a situation where any signs of animosity towards culture are interpreted as opposition towards religion. All three arguments necessitate studying ethnicity when studying religion.

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Section: Religion As Cultural Identity Markersupporting

confidence: 65%

“…This argument by Waggoner goes back to Bruce Lincoln's (1989) contribution to the debate on religion and culture. Lincoln managed to combine Durkheim and Marx's orientation to the study of religion.…”

Section: Religion Relocated To Culturementioning

confidence: 99%

Religion and culture: Revisiting a close relative

Beyers

2017

HTS Teologiese Studies / Theological Studies

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“…Also in the case of the UPR, ordinarily neglected Pacific island states took advantage of the forum to amplify some of their older claims, thereby improving their positions in other international negotiations. 84 78 Aronoff 1976;Gluckman 1963;Kubik 1994;Lincoln 1989. 79 Lincoln 1989, p. 53.…”

Section: Power Distributionmentioning

confidence: 99%

Ritual Deliberation

Tanasoca

Sass

2019

J Political Philosophy

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“…Rituals are central to producing sacred space: 'sacred place is ordinary place, ritually made extraordinary' (Kong, 2001, page 218), and 'something or someone is made sacred by ritual' (Smith, 1987, page 105). Rituals order space in authoritative ways through spatial practices (Asad, 1993;Lincoln, 2014). MacDonald (2002) outlines the ways in which highly regulated rites, such as communion, reinforced gendered and insider-outsider politics at a Free Presbyterian church in the Hebrides.…”

Section: Locating Sacralitymentioning

confidence: 99%

“…The 'official' label is also problematic. Some sacred spaces are official through 'authorization' (Asad, 1993, page 8), which may involve consecration, or commemorating a site's mythology (Lincoln, 2014), while others are recognized due to particular architectural features, access for services, and so forth. However, not all 'official' sacred spaces are signified so clearly.…”

Section: Introductionmentioning

confidence: 99%

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

Jones

2018

Environ Plan D

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Citation for published version (APA):Jones, R. D. (2019). The makeshift and the contingent: Lefebfre and the production of precarious sacred space. Environment and Planning D: Society and Space, 37(1),[177][178][179][180][181][182][183][184][185][186][187][188][189][190][191][192][193][194]. https://doi. Abstract:Geographical engagement with religion has grown substantially of late, with many recent studies considering the 'sacred beyond the officially sacred'. However, many sacred spaces are not used solely for devotion, and there is a need to understand the diversity of sacred spaces, including how they come to be used as such, and the experiences of worshipers using them. Drawing on Lefebvrian notions of diversion and appropriation, I argue that the concepts of contingent and makeshift sacred spaces bring more nuanced and complex understandings of the intertwining of sacrality and profanity in spatial formations. Discussion is grounded in the case study of Muslim worshippers' sacred spaces in rural western Wales; their relatively small demographic profile means that there is a reliance on short-term arrangements in the absence of long-term, privately-owned and controlled sacred spaces. Through precarious access to sacred spaces, local Muslims are reliant on local institutions' hospitality, and there is little development in the region's Islamic sacred spaces or claims to space in the region. I conclude by highlighting the significance of the contingent and makeshift to understand sacred spaces, and its place in everyday life.

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Discourse and the Construction of Society

Cited by 62 publications

References 0 publications

Religion and culture: Revisiting a close relative

Religion and culture: Revisiting a close relative

Ritual Deliberation

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

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