The place of spirit

Bartolini, Nadia; Chris, Robert; MacKian, Sara; Pile, Steve

doi:10.1177/0309132516644512

Cited by 52 publications

(10 citation statements)

References 57 publications

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“…Everyday spatial experience with religion is strongly tied with the emotional and subjective experience of individuals (Bartolini et al 2017;Finlayson 2012;Nast and Pile 1998 etc.). Religion is an emotional experience and emotions play a key role in the formation of sacred place (Klingorová and Gökarıksel 2018).…”

Section: Emotions and Lived Religionmentioning

confidence: 99%

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Klingorová¹

2020

Auc Geographica

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Recently, geography has included in research the increasing role of religion in postmodern Western society and space. Religion is no more being understood as an objective truth, but as an individual experience of a person with a significant impact on the perception of space and place-making. This problematic undoubtedly requires a new theoretical and empirical perception in the new geographies of religion. This paper appeals for the geographical study of the relation between religion and (postsecular) space could be significantly enhanced using feminist approaches, which enable the inclusion of personal experiences and individuality in the geographies of religion. Using the feminist approaches, the changes in religious climate, ongoing currently in the West, including Czechia, could be better addressed in geography. Thus, the paper theoretically discusses the potential of feminist approaches and argues especially for the relevancy of four topics, personal experience of people, emotions, embodiment, and the everydayness, which can offer new insights into understandings of the relation between religion and space. Similarly, methodologies used by feminist scholars provide unique option for getting to know how religious people interact with sacred as well as secular space. Therefore, the paper aims to justify the contribution of feminist approaches and the empirical research considering the creation of sacred space and framing the everyday religious experience of people.

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Section: Emotions and Lived Religionmentioning

confidence: 99%

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Klingorová¹

2020

Auc Geographica

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“…Such a shift enables a thematic opening of the social sciences and the humanities towards the always specific configurations of secularity and religion (see for example the discussion by Hancock (2008) on spatialities of the secular) and the relation of religion and secularity to questions of power, identity, and politics. 10 What is more, such a decisively constructivist perspective, which challenges established concepts and boundaries, can also be helpful for a consideration of contemporary practices of spirituality and sacralisation beyond the big, established religious organisations (Bartolini et al, 2017;Schmitt, 2017) Of course research on new forms of religiosity is older than, and was developed independently from, the notion of post-secularity (e.g. Bochinger, unpublished data).…”

Section: Questioning Secularisation and The Debates On Post-secularitymentioning

confidence: 99%

Understanding the geographies of religion and secularity: on the potentials of a broader exchange between geography and the (post-) secularity debate

Glasze

Schmitt

2018

Geogr. Helv.

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Abstract. For a long time, the mainstream of social and cultural geography seems to have implicitly accepted that religion is becoming obsolete and is of little social significance. However, since the 1990s, religion has aroused new interest in the social sciences in general, and to some extent also in social and cultural geography. Against this backdrop, a controversial discussion has started in geography on the relevance of theories of secularisation and the notion of post-secularity, as well as on possible contributions to these debates. The paper introduces the interdisciplinary debate on revisions of theories of secularisation and the promotion of post-secular perspectives, referring, among others, to Jürgen Habermas, Peter Berger, José Casanova, and Talal Asad. In a second step, we argue that an understanding of post-secularity that focuses on the contingency and context-dependent delimitation of the secular and the religious promises to be fruitful for social and cultural geography and can help us to understand the geographies of religion and secularity.

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“…Second, instead of asking which scales allow more opportunities and affordances for religious activity and expression, it is better suited to view modernity as 'centrally engaged with questions of faith and religious values'. 27 It is at this juncture of reasoning that we turn to Charles Taylor's thesis of modernity as 'a secular age'. 28 Particularly, Taylor's account of the secular conditions of belief offers a nuanced 'reconciling [of] the secularizing agent-in-place with the macro-level societal secularization'.…”

Section: Towards a Grounded Dialectic Of Secularity And Postsecularitymentioning

confidence: 99%

Multi-scaled secularization or postsecular present? Christianity and migrant workers in Shenzhen, China

Gao

Qian

Yuan

2018

cultural geographies

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This article provides a multi-scaled, grounded understanding of how secularization and re-sacralization occur simultaneously in a context of rapid modernization. Recent geographical scholarship in the geography of religion have exhibited deficient reflection over the geo-historical contingencies and complexities of secularization and secularity. This article seeks to re-conceptualize secularization as a multi-scaled, grounded and self-reflective process through an empirical study of the hybrid, contradictory processes of secularization and postsecular religious revival in a ‘gospel village’ in Shenzhen, China. In this rapidly urbanizing village, Christian belief inherited from Western missionary work has gradually lost its hold amidst modernization and urbanization. However, the inflow of rural migrant workers has re-invigorated the church. Christianity has created possibilities for postsecular ethics and resistances, enabling migrant workers to materially, symbolically and emotionally settle in a new socio-economic environment. Also, new situated religiosities arise as theological interpretations are used to negotiate and even legitimize social inequalities and alienation. This article therefore argues that the postsecular turn in human geography needs to consider how the postsecular articulates, and co-evolves with, secular conditions of being in the world. It highlights the hybrid and contested nature of the secularization process, which gives rise not only to disengaged belief and immanent consciousness but also to new aspirations for, and formations of, religiosities.

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The place of spirit

Cited by 52 publications

References 57 publications

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Feminist approaches in the geographies of religion: experience, emotions, everydayness and embodiment in postsecular society and space

Understanding the geographies of religion and secularity: on the potentials of a broader exchange between geography and the (post-) secularity debate

Multi-scaled secularization or postsecular present? Christianity and migrant workers in Shenzhen, China

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