The chapters in this volume provide a range of reflections upon the ways that geographical approaches to the study of religion are contributing to new empirical and theoretical understandings of religion and place, and we have attempted to both clarify how this work sits within the broader study of religion in the social sciences and within the broader study of geography. We have identified some of the areas in which they are deepening or broadening existing approaches to religion and place.
Together, these chapters illustrate the importance and the promise of rethinking religious landscapes, politics, and piety from new theoretical standpoints and in contributing new spatial understand- ings and theorizations of religion. There are several topics and empirical contexts which present themselves across the chapters which point to future directions for research.
The relationship between class and religion is being actively reconfigured in a range of locations and across a range of scales, and several of the chapters in this book allude to issues surrounding class. Some of these dynamics of class and inequality are situated in the urban setting, and the city continues to be important for providing insights into the place of religion in contemporary societies e.
Beaumont and Baker Indeed, several emerging works seem poised to push the boundaries of our empirical and theoretical engagement with this topic. Describing and mapping these new religious constructions of places which sur- mount or transcend our rural—urban categories will likely reveal some unexpected configurations and will also tell us much about how the changing nature of our environments — including changes within the urban setting itself — are incorporated in new logics of worship, ritual, and politics.
As we have argued in this introduction, religion retains usefulness as a tool of categorization, but it is also obscuring, inaccurate, at times hierarchical, and at others, perhaps appearing too intimate. The contributors to this collection refer to religion in a range of ways. As such, they not only point to new ways of conceiv- ing of religion but also begin to frame new spaces, places, and localities in which religion might be analysed. Finally, there are several noticeable absences in this collection that we feel need addressing, as much to acknowledge them as to point out areas where we might encourage further research.
Despite a growing emphasis of research on religion and sexuality in the social sciences and humanities more broadly Yip , , the sparse studies of sexuality and religion in geography suggest that it is an area which deserves more consideration. This should not be restricted to concerns of homo- sexuality but the full range of sexualities that are often at the centre of religious and spiritual belief and practice, such as celibacy, second-chance virginity, and spiritual sexualities. Vanderbeck et al. Also relatively under-represented in this collection are considerations of how political borders are being configured and reconfigured.
The growing attention to religion and geopolitics includes a range of considerations, from the establishment of peace Megoran to postcolonial mission Han Scholars will provide a much-needed reconsideration of these issues. We end, then, by returning to the case with which we begin this chapter. The range of approaches for understanding the intersections between religion and the queer body in Brazil are multiple and complex. We might choose to analyse different sets of strategic alliances and shifts in state practices that mobilize particular religious institutions and values into the public sphere.
Alternatively, we might focus on how religion can be understood as a technology that tethers a queer body to society in a very particular way, creating a subject of distinctive consideration in different places and times and complicating notions of institutionalized versus non- institutionalized actions and perspectives. We could also explore the ways that Christianity shapes the ways that a young gay man understands himself as a subject in the world or how the state embodiment of secularism and religion reconstruct domestic and global terror.
We might further consider the role that Brazilian concep- tualizations of the infinite and the ultimate — afterlife, other worldliness, places beyond place — have played in the public and private placement of gay and lesbian lives. Sturm, ed. This collection is just one synthesis midst a field of possibilities, but we hope it serves as a reminder that religion has never stopped being relevant in place and that it provides some provocation for future geographical engagement with the work of religion in the world.
References Aitchison, C. Hopkins, and M. Geographies of Muslim identities: Diaspora, gender and belonging. Aldershot: Ashgate. Brazil Supreme Court awards gay couples new rights. Accessed 7 Sept Beaumont, J. Postsecular cities: Space, theory and practice. Berger, P. The social reality of religion. London: Faber. Davie, and E. Religious America, secular Europe? Bhaskar, R. From science to emancipation: Journeys towards meta-reality: A philosophy for the present: Alienation and the actuality of enlightenment. London: Sage.
Brace, C. Bailey, S. Carter, D. Harvey, and N. Thomas eds. Emerging geographies of belief. Newcastle: Cambridge Scholars Publishing. Bruce, S. God is dead: The secularization of the west.
Oxford: Blackwell. Butler, J. Secular politics, torture, and secular time. The British Journal of Sociology 59 1 : 1— The sensibility of critique: Response to Asad and Mahmood. In Is critique secular? Blasphemy, injury, and free speech, ed. Asad, W. Brown, J. Butler, and S. Mahmood, — Cadman, L. Philo, and J. The new urban spiritual? Working paper. Accessed 17 Oct Casanova, J. Public religions in the modern world. Chicago: Chicago University Press. Catholic Online.
Accessed on 7 Sept Davie, G. The sociology of religion. Dittmer, J. Sturm eds. Mapping the end times: American evangelical geopolitics and apocalyptic visions. Duncan, J. The city as text: The politics of landscape interpretation in the Kandyan Kingdom. Cambridge: Cambridge University Press. Durkheim, E. The elementary forms of religious life.
London: Harper Collins. Dwyer, C. Contradictions of community: Questions of identity for British Muslim women. Environment and Planning A 31 1 : 53— Veiled meanings: British Muslim women and the negotiation of differences. Gender, Place and Culture 6 1 : 5— Bindi, and S. Gender Place and Culture 15 2 : — Ehrkamp, P. Risking publicity: Masculinities and the racialization of neighbourhood public space. Social and Cultural Geography 9 2 : — Falah, G.
Geographies of Muslim women: Gender, religion, and space. New York: The Guildford Press. Fitzgerald, T. Discourse on civility and barbarity: A critical history of religion and related categories. Furlong, T. Tolerance of queer male performances in Rio de Janeiro. Unpublished Ph.
University of Edinburgh. Gelder, K.
Uncanny Australia: Sacredness and identity in a postcolonial nation. Melbourne: University of Melbourne Press. Islamic-ness in the life of the commodity: Veiling-fashion in Turkey. Transactions of the Institute of British Geographers 35 3 : — Habermas, J. Notes on a post-secular society. Translated to English from Blatter fur deutsche und internationale Politik.
Accessed 16 Jan Han, J. Song, — London: Routledge. Heelas, P. The spiritual revolution: Why religion is giving way to spirituality. Oxford: Blackwell Publishing.
Thomas eds. Religion and gender. Retrieved 24 April The margin of tolerance granted to the MB was continuously renegotiated at national and local levels alike. In abbreviation: religion is the substance of culture, culture is the form of religion. Namespaces Article Talk. The field employs methods and theories from a very broad range of disciplines, including: cognitive psychology , evolutionary psychology , cognitive anthropology , artificial intelligence , cognitive neuroscience , neurobiology , zoology , and ethology.
Holloway, J. Legend-tripping in spooky spaces: Ghost tourism and infrastructures of enchantment.
Environment and Planning D: Society and Space 28 4 : — Spiritual life. In A companion to social geography, ed. Del Casino, M. Thomas, P. Cloke, and R. Panelli, — Chincester: Wiley-Blackwell. Editorial: Placing religion and spirituality in geography. Social and Cultural Geography 3 1 : 5— Hopkins, P. Youthful Muslim masculinities: Gender and generational relations. Transactions of the Institute of British Geographers 31 3 : — Young people, masculinities, religion and race: New social geographies. Progress in Human Geography 31 2 : — Women, men, positionalities and emotion: doing feminist geographies of religion.
This unique collection highlights the importance of landscape, politics and piety to our understandings of religion and place. The geographies of religion have. Religion and place: landscape, politics and piety. Lookup NU author(s): Professor Peter Hopkins. Downloads. Full text for this publication is not currently held.
Muslims in Britain: Race, place and identities. Edinburgh: Edinburgh University Press. King, U. Religion and gender. Knott, K. The location of religion. London: Equinox Publishing. From locality to location and back again: A spatial journey in the study of religion.
Religion — Ko, V. Accessed on 6 Sept Kong, L. Geography and religion: Trends and prospects. Progress in Human Geography 14 3 : — Progress in Human Geography 25 2 : — Global shifts, theoretical shifts: Changing geographies of religion. Progress in Human Geography 34 6 : — Maddrell, A. Mahmood, S. Religious reason and secular affect: An incommensurable divide? Mahmood, 64— Berkeley: The Townsend Center for the Humanities.
University of California. Maresch, P. Brazil approves same-sex unions. Accessed 10 Oct Marull, Y. Marx, K. Collected worlds. London: Lawrence and Wishart. MacDonald, F. Anti-Astropolitik — Outer space and the orbit of geography. Progress in Human Geography 31 5 : — McCutcheon, R. Religion, ire, and dangerous things. Journal of the American Academy of Religion 72 1 : — McGuire, M. Lived religion: Faith and practice in everyday life.
Oxford: Oxford University Press. McLennan, G. The Postsecular turn.
McLoughlin, B. Brazil gay rights progress highlights deep divisions. Megoran, N. War and peace?
An agenda for peace research and practice in geography. Political Geography 30 4 : — Olson, E. Reflexivity, religion and feminist activism in the Peruvian Andes. Fieldwork in Religion 3 2 : — Transnational geographies: Rescaling development, migration, and religion. Environment and Planning A 38 5 : — Hopkins, R. Pain, and G. Re-theorizing the postsecular present: Embodiment, spatial transcendence, and challenges to authenticity amongst young Christians in Glasgow, Scotland. Manuscript available from author. Sauer, C. The morphology of landscape. About three-fifths of the French people belong to the Roman Catholic Church.
Only a minority, however, regularly participate in religious worship; practice is greatest among the middle classes. Recruitment of priests has become more difficult, even though the church, historically autonomous , is very progressive and ecumenical.
senjouin-kikishiro.com/images/tykipez/1812.php Protestants, who number ,, belong to several different denominations. They are numerous in Alsace, in the northern Jura, in the southeastern Massif Central, and in the central Atlantic region. There are more than , adherents of Judaism, concentrated in Greater Paris, Marseille, and Alsace and the large eastern towns. In addition to the religious groups, there also are several societies of freethinkers, of which the most famous is the French Masonry.
Large numbers, however, especially among the working classes and young population, profess no religious belief. In the government banned Muslim head scarves and other religious symbols in state schools.