Institutionalised religion: sacred texts and Jewish spatial practice

Valins, Oliver

doi:10.1016/s0016-7185(00)00020-8

Cited by 50 publications

(25 citation statements)

References 17 publications

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“…This literature focuses, for the most part, on the early period of Methodist development in the eighteenth century and Methodism's founder John Wesley, although other periods and individuals have received attention (Rack, 2002;OldstoneMoore, 1999;Ward, 1976). Geographers rarely cite theological literature, although recent work by MacDonald (2002), Valins (2000) and Slater (2004) has drawn attention to the importance of understanding theologies and religious practices involved in the social construction of space.…”

Section: Methodism and Communitymentioning

confidence: 99%

“…Kong (1999Kong ( , 2001a has recently identified some common theoretical strands in this literature, but still notes how difficult it is to distinguish work on religion from within the discipline of geography from a wider literature emerging from across the social sciences. However, she joins Valins (2000) in asserting that geographers can make a distinct contribution to our understanding of religions, because of the manifold articulations between religion and conceptualizations of landscapes and place, and the contribution of religion in sustaining distinctive material cultures. Indeed, most geographers would acknowledge that aspect s of religion -of faith, sacredness and spirituality -intersect with geography at every turn, from understanding the construction of identity or the meaning of bodily practices at a personal level, to unpicking the complex relationships and politics of institutional space and place at a regional or national level.…”

Section: IImentioning

confidence: 99%

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Religion, place and space: a framework for investigating historical geographies of religious identities and communities

Brace

Bailey

Harvey

2006

Progress in Human Geography

110

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Despite a well-established interest in the relationship between space and identity, geographers still know little about how communal identities in specific places are built around a sense of religious belonging. This paper explores both the theoretical and practical terrain around which such an investigation can proceed. The paper makes space for the exploration of a specific set of religious groups and practices, which reflected the activities of Methodists in Cornwall during the period 1830-1930. The paper is concerned to move analysis beyond the `officially sacred' and to explore the everyday, informal, and often banal, practices of Methodists, thereby providing a blueprint for how work in the geography of religion may move forward.

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Section: Methodism and Communitymentioning

confidence: 99%

Section: IImentioning

confidence: 99%

Religion, place and space: a framework for investigating historical geographies of religious identities and communities

Brace

Bailey

Harvey

2006

Progress in Human Geography

110

View full text Add to dashboard Cite

show abstract

“…Whereas older work on this topic confined itself primarily to the level of the empirical (Zelinsky 1961;Sopher 1981;Levine 1986;Wilson 1993), more recent research has aspired to more sophisticated conceptual heights, stressing the social and political roles and contexts that religion occupies (Kong 1990(Kong , 2001; * The authors thank several reviewers for their helpful and constructive criticisms. Tong and Kong 2000;Valins 2000;Zelinsky 2001;Vincent and Warf 2002;Hervieu-Léger 2002). In addressing the spatiality of religion, geographers have unearthed the manner in which religious beliefs mold everyday life, uniting individuals within broader communities of faith (Proctor 2006a).…”

Section: Barney Warf and Mort Winsberg Florida State Universitymentioning

confidence: 99%

The Geography of Religious Diversity in the United States

Warf

Winsberg

2008

RTPG

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“…It actually signifies ancient Judaism and harks back to the spatialized institutionalization of the Second Temple and the structuring of private and public space at the individual day-to-day level (Valins, 2000). It also relates to norms and orders of acts prohibited on the Sabbath, which concern the transfer of objects between different spatial locations, especially between what is defined as private and public.…”

Section: Modesty Wallsmentioning

confidence: 99%

Identity Issues and Local Governance: Women's Everyday Life in the City

Fenster

2005

Social Identities

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This paper universalizes a particular dilemma. It presents a localized case of the appropriation and 'privatization' of urban public spaces in ultra orthodox communities in the Mea Shearim neighbourhood of Jerusalem in the name of religious identity. The basic dilemma that this paper ponders relates to the localized case presented: whether such a situation, which denies secular women's rights to some public parts of the city, can also be accepted as an expression of the daily religious practices of a distinct community. The first reaction of feminists to such exclusionary practices in the city might be negative, but discussing such issues in depth reveals the different meanings and implications of such situations that force one to deal with the sometimes contradictory meanings of the right to the city, and the contrasts inherent between these meanings. These dilemmas become more and more apparent in multi-ethnicized, multi-sacredized and multinationalized global urban spaces and will be part of the city governance's daily occupation, as diversity becomes an increasingly important issue in new global spaces. This paper universalizes a particular dilemma. It presents a localized case of the appropriation and 'privatization' of urban public spaces in ultra orthodox communities in the Mea Shearim neighbourhood of Jerusalem in the name of religious identity. This action of secralization of the neighbourhood public spaces challenges and in fact may be seen as denying secular women's rights to use the city's spaces in that it constructs the neighbourhood as a modesty gated area. This is a localized example of universalized realities in multi-religious, multi-cultural and multi-ethnic urban spaces which have become homes for the extensive flows of trans-migrants who transform urban spaces into places of shared identity. The paper discusses a much broader reality in global urban spaces today where these multiple ethnicities, cultures and nationalities inhabit and appropriate the same public spaces sometimes in ways that other individuals and communities might find abusive. I discuss this universal phenomenon by focusing on the discourse between the individual right to

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Institutionalised religion: sacred texts and Jewish spatial practice

Cited by 50 publications

References 17 publications

Religion, place and space: a framework for investigating historical geographies of religious identities and communities

Religion, place and space: a framework for investigating historical geographies of religious identities and communities

The Geography of Religious Diversity in the United States

Identity Issues and Local Governance: Women's Everyday Life in the City

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