‘God was with me everywhere’: women’s embodied practices and everyday experiences of sacred space in Czechia

Klingorová, Kamila; Gökarıksel, Banu

doi:10.1080/0966369x.2017.1398138

Cited by 10 publications

(6 citation statements)

References 35 publications

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“…Religia jako osobiste, emocjonalne codzienne doświadczenie przestrzeni jest kluczowym czynnikiem w tworzeniu indywidualnej tożsamości osoby. Nie tylko ludzie wyznający jakąś tradycyjną religię, ale też ci, którzy nie deklarują instytucjonalnej religijności, doświadczają własnej duchowości (Klingorová, Gökarıksel 2018, Klingorová 2020.…”

Section: Człowiekunclassified

Postsekularyzm w badaniach geograficznych

Bilska-Wodecka¹

2021

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Celem artykułu jest prezentacja stanu badań geograficznych prowadzonych w nurcie postsekularyzmu. Geografia zaliczana jest do grupy tych dyscyplin naukowych, które jako jedne z pierwszych włączyły się w postsekularny dyskurs, nawiązując w warstwie teoretycznej do myśli Jürgena Habermasa. Geografowie w swoich badaniach podkreślają, że pomimo obserwowanego stopniowego powrotu religii do przestrzeni publicznej sekularyzacja i desekularyzacja mogą występować jednocześnie. Geografia wzbogaca myśl postsekularną o analizę interakcji sekularyzmu i sakralności w przestrzeni. Ważnym tematem badań jest wpływ symboliki lub kodu kulturowego na wyrażenie religijnej tożsamości osób i miejsc, ze szczególnym uwzględnieniem przestrzeni miejskiej. W badaniach geograficznych zwraca się też uwagę m.in. na kapitał duchowy człowieka (VBA) oraz działalność organizacji opartych na wierze (FBOs), których wolontariusze – o różnych tożsamościach religijnych – pracują na rzecz wykluczonych grup społecznych.

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Section: Człowiekunclassified

Postsekularyzm w badaniach geograficznych

Bilska-Wodecka¹

2021

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“…This understanding of religion’s interconnectivity with colonial power has led to wider conversations about its linkages with the European social construction of race (Goldstein, 2006; Walker, 2009; Meer, 2013; Chidester, 2014; Dwyer, 2016; Clark, 2017; Gökarıksel and Secor, 2017; Klingorova and Gökarıksel, 2018). Beginning with the European use of religious terminology, especially fetish and witch, to classify non-European bodies, practices, and things in order to control them, Johnson (2015) discusses the colonial implications of religion.…”

Section: Approaching Religionmentioning

confidence: 99%

Where is religion in political ecology?

Wilkins

2020

Progress in Human Geography

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Political ecology has grown rapidly over the past four decades, incorporating insights from wide-ranging swaths of the academy. One topic it has not yet substantively engaged with, however, is religion. This article argues that the failure to critically engage with the study of religion has led political ecologists to neglect important factors in their analyses and has resulted in incomplete conceptualizations of interpersonal power relations. It does this by first reviewing the scattered literature across political ecology engaging with religion before suggesting potential paths for scholars interested in further incorporating religion into political ecology.

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“…Our goal was to let participants fill in the meanings as they saw fit and to encourage participants to reflect on and identify their own feelings about places. This paper focuses on women's emotional experiences; we have analysed spirituality and religion elsewhere (Klingorová & Gökarıksel, 2018;Klingorová & Vojtíŝek, 2018).…”

Section: Putting Auto-photography Into Practicementioning

confidence: 99%

“…In contrast, negatively perceived places were mostly connected with fear, constraints, being rushed and a sense of chaos or unrest. Women defined sacred and spiritual places according to their personal attitude toward transcendence; some included places such as churches and meditation centres, but many located religious and spiritual meaning within everyday places, such as home, nature and city space (Klingorová & Gökarıksel, 2018). Following Ahmed's (2004) conceptualisation, we approach emotions as not simply free-floating, universally experienced but formed relationally and historically.…”

Section: Putting Auto-photography Into Practicementioning

confidence: 99%

“…In an auto‐photographic study in 2016, we asked 38 young women about their emotional and spiritual/religious experiences of everyday spaces in Czechia (Klingorová & Gökar?ksel, ; Klingorová & Vojtíšek, ). We recruited participants through religious institutions (churches and temples), social media and personal contacts, and used the snowball method to recruit additional participants.…”

Section: Putting Auto‐photography Into Practicementioning

confidence: 99%

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Auto‐photographic study of everyday emotional geographies

Klingorová

Gökarıksel

2019

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Recent developments in cultural geography have brought forth everyday life and emotions as critical categories for understanding place. Yet, the focus on everyday emotional geographies also presents methodological challenges. This paper argues that auto‐photography is a particularly well‐suited method to explore the intricate relations between everyday practices, emotions and the formation of places. Auto‐photography combines participant‐generated photographs and participants’ interpretative narrations of these photographs. Our argument is based on auto‐photographic research we conducted with 38 young women in Czechia in 2016. We asked participants to photograph everyday places that they associate with positive or negative emotions, or religious meanings, and to discuss their emotions in a following interview. We analysed participants’ photographs together with their narrations. This analysis reveals the emotions and meanings participants attached to photographed places. We argue that the method of auto‐photography helps understand the complexity of everyday emotional geographies that may not be possible through other geographical methods. The strength of auto‐photography is its combination of visual representations and narratives, which help identify how ordinary everyday places without any apparent significance, such as a door or a staircase, might be sites of strong emotional intensity. The insights gained by analysing photographs and narratives together and in relation to one another produce an understanding of emotional bordering practices, anxieties and desires of place‐making. Auto‐photography thus provides multiple layers of visual and textual data that help understand the complexity of emotional geographies in mundane everyday places.

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‘God was with me everywhere’: women’s embodied practices and everyday experiences of sacred space in Czechia

Cited by 10 publications

References 35 publications

Postsekularyzm w badaniach geograficznych

Postsekularyzm w badaniach geograficznych

Where is religion in political ecology?

Auto‐photographic study of everyday emotional geographies

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