Introduction – Religion and Place: Landscape, Politics, and Piety

Olson, Elizabeth A.; Hopkins, Peter; Kong, Lily

doi:10.1007/978-94-007-4685-5_1

Cited by 13 publications

(10 citation statements)

References 37 publications

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“…Young 1928;Gordon 1964;Ley 2008), on new spaces of immigrant belonging (e.g., Leitner 2012), as well as to critical geographies of religion interested in the entanglement of the spiritual and the secular in the spaces of everyday life (cf. Olson 2008;Wilford 2010;Olson, Hopkins, and Kong 2012;Valentine and Waite 2012).…”

Section: God's Word and "The Law Of The Land"mentioning

confidence: 98%

“…Following recent calls by geographers to examine the production of religiosities through critical engagement with politics (Olson, Hopkins, and Kong 2012), our research delves into the ways that religious identities, practices, and ethics become deeply entangled with secular 2 immigration politics as churches minister to recent immigrants in the U.S. South. Our arguments build on scholarship in geography and the wider social sciences on the role of religious institutions in mediating immigrants' integration into American society (Young 1928;Gordon 1964;Ley 2008; see Ehrkamp and Nagel [2012] for a detailed discussion).…”

mentioning

confidence: 99%

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“Under the Radar”: Undocumented Immigrants, Christian Faith Communities, and the Precarious Spaces of Welcome in the U.S. South

Ehrkamp

Nagel

2014

Annals of the Association of American Geographers

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This article examines the limits of welcome that Christian communities of faith in the U.S. South extend to recent immigrants. We argue that churches are political spaces in which pastors and lay members weigh faithbased conceptions of hospitality against law-and-order discourses and in which notions of universal membership confront racialized immigration politics. Drawing on sixty interviews with pastors and lay ministers in thirty-five churches in Greenville-Spartanburg, South Carolina; Atlanta, Georgia; and Charlotte, North Carolina, we show how hospitality within individual churches often operates quietly, "under the radar," producing a politics of invisibility. This invisibility, although providing some shelter from harsh law enforcement practices, does little to fundamentally alter the precarious situation of immigrants. We show that as Christian ethics of hospitality come up against worldly social boundaries of race and legal status, the actual practice of hospitality in these churches falls short of biblical ideals. Our analysis furthers understandings of political and faith-based membership and the dynamic articulations between them.Este artículo examina las limitaciones en la acogida que las comunidades de fe cristiana del Sur de los EE.UU. brindan a inmigrantes recientes. Nuestro argumento es que las iglesias son espacios políticos donde pastores y feligreses laicos sopesan las concepciones de hospitalidad basadas en la fe, frente a los discursos de ley y orden, y donde las nociones de membrecía universal tienen que confrontar políticas de inmigración racializadas. Con base en sesenta entrevistas con pastores y ministros laicos de treinta y cinco iglesias de Greenville-Spartanburg, Carolina del Sur; Atlanta, Georgia; y Charlotte, Carolina del Norte, hacemos ver que la hospitalidad a nivel individual de iglesias opera silenciosamente, "por debajo del radar," lo cual produce una política de invisibilidad. Si bien provee alguna protección contra las duras prácticas de aplicación de la ley, esta invisibilidad poco hace para alterar significativamente la precaria situación de los inmigrantes. Mostramos que en cuanto laética cristiana de la hospitalidad tiene que vérselas con los mundanos límites sociales impuestos por raza y estatus legal, la práctica real de la hospitalidad en aquellas iglesias queda bien alejada de los ideales bíblicos. Nuestro análisis avanza en la comprensión de una membrecía basada en política y fe y de las articulaciones dinámicas que ocurren entreéstas. Palabras clave: pertenencia, Cristiandad evangélica, hospitalidad, inmigración, lugares de culto.

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Section: God's Word and "The Law Of The Land"mentioning

confidence: 98%

mentioning

confidence: 99%

“Under the Radar”: Undocumented Immigrants, Christian Faith Communities, and the Precarious Spaces of Welcome in the U.S. South

Ehrkamp

Nagel

2014

Annals of the Association of American Geographers

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“…Geographers of religion and spirituality have moved beyond conceptions of sacred space as fixed and static (for example, Eliade 1957), embracing more fluid, multi-scaler and contested notions of religion, spirituality and its relationship to space and place (Kong 2010;Olson, Hopkins, and Kong 2013;Holloway and Valins 2002;Yorgason and della Dora 2009). Despite this turn, studies of religion, spirituality and mobility have privileged the act of pilgrimage over everyday journeys that comprise a greater part of many individual's mobilities.…”

Section: Religion Spirituality and Mobilitiesmentioning

confidence: 99%

Everyday mobilities and the construction of subjective spiritual geographies in ‘Non-places’

Wigley

2017

Mobilities

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“…Several scholars note the significance that rural spaces have upon the geography of gender and the construction of masculinity (Bryant and Garnham 2014;Cloke 2005;Curry 2000;Hopkins 2007;Little 2002;Olson, Hopkins, and Kong 2013;Woods 2009). The research I conducted sought to explore these relationships as well as how gun culture is implicated.…”

Section: Gender and 'The Rural'mentioning

confidence: 99%

Gun rites: hegemonic masculinity and neoliberal ideology in rural Kansas

Gahman

2014

Gender, Place & Culture

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Drawing upon empirical data from a qualitative research project in Southeast Kansas, this paper employs feminist and decolonial theories to analyse the interlocking relationality of hegemonic masculinity, neoliberal ideology, social conservatism, rurality, and gun culture. The first goal is to shed light on the subordinating and marginalizing tendencies that arise as a result of gendered conceptions of gun use. The second aim is to illustrate how gun culture is normalized, and often valorized, through individualistic narratives of self-reliance, security, protection, and defence. The third objective is to interrogate the ways in which particular material practices and gendered discourses regarding gun use are reinforced by settler colonialism, whiteness, heteronormativity, enabledness, and nationalism. Finally, the paper critically examines the social hierarchies that are reaffirmed as a result of culturally embedded patriarchal, white supremacist, and neoliberal ideologies, and how rurality mediates the masculinist subjectivities that are produced in such spaces.

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Introduction – Religion and Place: Landscape, Politics, and Piety

Cited by 13 publications

References 37 publications

“Under the Radar”: Undocumented Immigrants, Christian Faith Communities, and the Precarious Spaces of Welcome in the U.S. South

“Under the Radar”: Undocumented Immigrants, Christian Faith Communities, and the Precarious Spaces of Welcome in the U.S. South

Everyday mobilities and the construction of subjective spiritual geographies in ‘Non-places’

Gun rites: hegemonic masculinity and neoliberal ideology in rural Kansas

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