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.
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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.
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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.
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.