Step into liquid: Rites,transcendence and transgression in the modern construction of the social sacred

This essay looks at the construction and transformation of the notion of sacred space in the twentieth century. The notions of transgression and lived moments (or everyday rites), as put forth by numerous writers and architects, are examined as an alternative vision of the sacred and spatial ontology that relies upon material conditions and relations as its source. In particular, it focuses on the emergence of this social spatial category through the work of the Collège de Sociologie a group of ethnologists, philosophers, writers and artists (Georges Bataille was a founder) who convened bi-weekly at a Paris café between 1937 and 1939 in the hope of constructing a sacred sociology. This group's activity provides the groundwork for understanding how the social sacred emerges as a category of spatial practice in the late twentieth century, and how the categories of events and rites are explored by the youthful avant-garde in architecture that emerge from the 1960s. In particular, the architect Bernard Tschumi's writings on transgression and event provide a direct link to the sacred sociology of the Collège as he is a close reader of Bataille's, and the work of the European radical avant-garde in architecture from the late 1960s and early 1970s helps to elucidate how the Collegians call for a sacred sociology is manifest in what I call the sacred social. I proposes this new category of the ‘social sacred’ to explain a spatial category which emerges in the twentieth century, and which we can use to understand how space, architecture, and urbanism help to define and engender this new sacred category.     

Understanding myth: A response to Bryan Rennie

Bringing together a decade of research on religion in prisons, hospitals, universities and, more recently, at the Millennium Dome in 2000, in this paper I look at some of the ways in which sacred spaces in public institutions have changed over time, particularly in terms of how they are produced, designated, and used. The substance of these transformations can be encapsulated in the phrase ‘from Chapel to Prayer Room. Behind the various changes that I outline, I am particularly concerned to explore how the changes in the way sacred space is used contributes to new political struggles, particularly when it comes to issues of ownership, appropriation, and design. I also explore the particular contests that lie behind the separate provision of religious spaces for Muslims.     

Political Buddhism and the Modernisation of Thai Monastic Education: From Wachirayan to Phimonlatham (1880s–1960s)

This article focuses on the transformation of monastic education in Thailand through its modernisation from the 1880s to the 1960s. During this period two of the country's most prominent monks rose to power: Wachirayan of the Thammayut (Dhammayutika) branch of the Sangha and Phimonlatham of the Mahanikay (Mahānikāya) branch. The former was at the height of power in the late nineteenth/early twentieth century and the latter in the mid twentieth century. Through my examination of monastic education during these two periods, taking the influence of these two important monks as case studies, I argue that Sangha education is not just the inherited knowledge transmitted down the generations to monastic learners for religious ends and the preservation of Buddhism. Rather I show how political discourse can transform monastic education. Temporal and ecclesiastical politics have shaped, dominated and reformed Thai monastic education. This process has altered expectations—on the part of Thai Sangha as well as the laity at elite and popular levels—of what should be learned by monks. Here we shall see how Pali, vinaya (monastic discipline), abhidhamma (Buddhist philosophy and metaphysics), meditation and modern Western-derived subjects became prominent in Thai monastic education at different periods in the broader national and international contexts. This means that both the scope and arena for critical thinking are heavily determined by factors that are not solely religious by nature. Put another way, critical thinking has not been a priority in an intellectual arena dominated by political agendas and has been strongly curtailed by those agendas.     

EVOKING THE SACRED: VISUAL HOLOCAUST NARRATIVES IN NATIONAL MUSEUMS

This essay examines how Yad Vashem: The Holocaust Martyrs’ and Heroes’ Remembrance Authority in Jerusalem and The Jewish Museum in Berlin move beyond the usual informative and communicative functions of museum exhibits to visually evoke sacred feelings in regard to Holocaust memory. Ideas and images of the sacred vary in the two museums, reflecting two very different memorial cultures and commemorative goals, and these contrasting contexts frame the analysis. Theoretically informed by religious and ritual studies, both sacred time and space are considered through close readings of museum architecture, visual exhibits and the movement of the visitor through the museums.     

Prayerful silence and creative response in twenty-first-century monasticism

Many of today's monks and nuns are active composers: some have entered their communities as highly trained musicians, while others find themselves drawn to musical expression after profession. But how does such a creative musical response relate to the monastic atmosphere of hesychia (prayerful silence), and does this response differ in secular experiences of a prayerful silence? This paper provides an ethnographic account of the relationship between hesychia and creative response among twenty-first-century monastic musicians in the Western tradition, comparing these responses with those from secular Christian composers and from composers in the Quaker tradition for whom silence is, as for monastics, an integral component of worship; the issues are then explored in the context of methodological constructs for discursive meditation and contemplative prayer, and of conceptual notions of silence. This paper argues that essential differences between monastic and secular experiences of silence are significant regulators of creative response to hesychia.     

Tending Hestia's Flame: Circumambulating the Sacred Feminine

Hestia was the ancient goddess of the hearth, the one who presided over the religious center of the household. It was here that offerings were made at the beginning and end of the family meal, and where the other household divinities were honored. She sanctified the interior of the home and the purity of the lineage of the patriarchal clan. As the circle of Greek identity grew, eternal fires sacred to Hestia burned at the center of ancient cities, including Rome, where Hestia was known as Vesta.

From a psychological perspective, Hestia personifies the religious function of the psyche—especially the forms that turn inward and protect a sacred center. An examination of the archetypal aspects of Hestia's myth sheds light on how the instinct for the sacred found expression during antiquity, and how these energies continue to live in the archetypal psyche.     

The medieval mappaemundi: Toward an archaeology of sacred cartography

Scholars have long been fascinated by the curious world portrayed in the circular world maps (mappaemundi) that were drawn by medieval monks and other learned individuals during the European Middle Ages. For students of the history of cartography, however, the mappaemundi represent the nadir of the science of map‐making, bearing witness to the thousand‐year period which saw the abandonment of carefully‐calculated spatial representation and the emergence in its place of religious cosmography. To cartographers, these maps, bearing no resemblance to objective reality, are of little or no scientific value, but merely a reminder of a truly Dark Age.

Yet, though the medieval mappaemundi possess no scientific value for modern geographers, they do provide scholars of religion and culture a glimpse into a world—a sacred world—far removed from our own. In these maps we see not a testament to an age of scientific ignorance but, more importantly, an artifact of its common thought‐world—its sacred discourse. The world these maps portray is a world ordered by sacred events and imbued with sacred meaning, a world that saw itself participating in sacred time, located by divine redemption in sacred space.

This paper considers the organization, abstraction and representation by medieval cartographers of the world as sacred space. By outlining the development of the mappaemundi, this paper also seeks to explain the evolution of the dominant sacred worldview of the European Middle Ages that took shape and helped maintain social and religious order through its common symbol system as portrayed in its sacred cartography.     

Reflections on a wounded and bleeding temenos

COVID-19, Black Lives Matter, and financial and political turmoil have uprooted our sense of personal and collective safety and predictability. Analysts are faced with professional and personal challenges, as well as a charge to help make sense of this new normal. This reflective piece focuses on the author’s thoughts on a wounded and bleeding temenos. She grapples with the new reality of analysis carried out via technology (e.g. Zoom or telehealth). The article interweaves personal experiences with theoretical and professional reflections on two Jewish myths that relate to creating temenos or sacred space in the face of ancient disasters. Specifically, she discusses Choni HaMagel, a first-century BCE Jewish scholar and miracle-maker who prays for relief from a drought from inside a sacred circle. She also tells the tale of four Chassidic Rebbes who face crisis from a sacred space in the forest. The author frames this piece with two personal and numinous dreams dreamt during the pandemic; one offering scenes of destruction and one offering hope for a future transformation.     

The Interplay Between Meaning and Sacred Awareness in Everyday Life: Evidence From a Daily Smartphone Study

People experience meaning in various ways across different secular and sacred situations. However, scholars know relatively little about the situational contexts in which meaning occurs. In this article, we first explored the daily contexts of meaning using data collected by a unique, 2-week experience sampling method through participants’ smartphones. Meaning levels were highest during religious and spiritual practices, as well as during traditional work hours. They were also higher with some activities, such as talking to other people, than other activities, such as playing video games. Second, we examined how feelings of meaningfulness were related to sacred states, parsing out which preceded the other. Sacred states, in which people were aware of God or a higher being, tended to come before feelings of meaning rather than the reverse. From these analyses, meaning emerged as richly patterned in everyday life and closely associated with—and often a consequence of—sacred awareness.     

Finding the Sacred in Unexpected Places: Religious Evanescence and Evocation

This address examines the complex processes whereby cultural understandings of the sacred and, consequently, religious identity are negotiated in the contemporary social world. Two key processes of negotiation are delineated, namely, religious evanescence and religious evocation. Religious evanescence reflects efforts to deemphasize or sever connections to the sacred. By contrast, religious evocation consists of activities that emphasize or enhance linkages to sacred things. Groups actively manage their relationship to the sacred, and thus their religious identities, by engaging in evanescent or evocative practices. Moreover, the rejection of sacred things (evanescence) and the affirmation of them (evocation) are not mutually exclusive processes. They can be enlisted strategically, selectively, and even in combination with one another to suit a wide variety of social contexts and normative expectations. Boundaries in relation to the sacred are, therefore, sites for contradictory and innovative social processes. The contested and fluid boundaries that define the genre of “Christian rock” serve to illustrate these processes.     

Sacred space: function and mission from a sociological and theological perspective

Drawing on interviews with 21 individuals who attend religious services mainly for religious holidays and rites of passage and case studies with a Christian and Missionary Alliance congregation and a Roman Catholic congregation, we offer a sociological and theological discussion of ‘sacred space’. Sociologically, we argue that sacred space is an important reason for why annual attenders attend religious services when they do, mainly because sacred space helps to centre them with some semblance of meaning and direction, transition and transformation in life. Theologically, we show that church leaders, when thinking about and creating sacred space relative to the mission of their church, give importance to individuals' religious journeys and transformation. However, they appear to give greater ascendancy to the missional belief that sacred space should facilitate horizontal relationships between humans more so than vertical relationships between humans and God.     

An introduction to the phenomenology of religion

This article examines how a secular lesbian, gay, bisexual, transgender, queer (LGBTQ) community choir in New Zealand negotiates a relationship with sacred repertoire, and the church in which the choir is located. A mixed-methods study included semi-structured interviews with 26 current and past members, musical directors and a church representative. Themes that emerged included tensions between religion and an LGBTQ cultural secularism, intersections of reconciliation and affirmation and the identity constitutive uses of space. Findings suggest that although, as LGBTQ-identified people, secularism is an important identity, sacred music is pleasurable. The choir provides church-like functions, through a sense of community, ritual and an environment for spiritual reflection and the practice of values. The church location offers reconciliation for those with Christian backgrounds. Benefitting each other, the choir gives St. Andrew’s legitimacy in its identity as an LGBTQ-inclusive church, and the church space has a queering effect on the presentation of the choir.     

Religion and Spirituality in Lonely Planet's India

For years, the authors of the best-selling guide to India, Lonely Planet, has shaped the perspectives of many travellers. This article considers how religion is constructed as a category and how it is made relevant to travellers. I argue that ‘religion’ comes in two versions, one pertaining to the Indian hosts and one to travellers. Religion is based on tradition, faith and historical institutions, whose members, rituals and sacred sites are of interest to travellers. Spirituality has to do with the personal development of travellers and is exclusively referred to as philosophy.     

The Meaning of Pilgrimage (Hajj): Re-shaping the Pious Identity of Belgian Turkish Muslims

This article examines how Belgian Muslims of Turkish origin interact with the hajj (pilgrimage) and the meaning of the pilgrimage for Muslims living in Belgium. It focuses upon the space of pilgrimage rituals, identifies the motivations for the practice of the pilgrimage and attempts to explain how the ‘canonical meaning’ of the hajj, which is considered unchanging, is adopted in the new Belgian situation and how pilgrims regard it. The physical practice of pilgrimage constitutes an interesting area through which to depict how Belgian Muslims of Turkish origin experience the sacred journey that shapes their religious understanding and their identity. The article’s findings are based on interviews and observations in 2012 and 2014. The author visited mosques during hajj information sessions and spoke with imams, but the fieldwork was carried out among pilgrims who had visited Mecca for their hajj and ?umra..     

Sanctity of the Body and the Relational Paradigm

The individual is in constant interaction with others from birth onwards. The primary experience evolves from the innate need for bodily touch and connection, which form the foundation for the psychobiological structure of the individual. The body’s anatomy is made to yearn for another, for building a home with the body of another. This makes the body the focal instrument, which is discernible already in the mother–child relationship, as well as later in male–female or husband–wife relationships. The body thus provides the most sacred space, and deep within it carries a natural yearning for another, for having a relationship with another. Relationships are the means through which the body can come to full realization.     

Sacrilege: A Study of Sacred Loss and Desecration and Their Implications for Health and Well-Being in a Community Sample

In this study, we proposed that people understand major life events in terms of spiritual as well as psychological, social, and physical dimensions. Specifically, we examined the possibility that life events that are perceived to be sacred losses or violations of the sacred (i.e., desecrations) have significant implications for the health and well-being of the individual. A total of 117 adults, randomly selected from a community, identified the most negative life event they had experienced in the past two years. They then completed measures of the degree to which they appraised this event as a sacred loss and as a desecration, as well as measures of religious coping, the impact of the event, and four sets of criteria: traumatic impact, physical health, emotional distress, and growth. These hypotheses were largely supported. Sacred loss and desecration were unrelated to physical health. However, they were tied to higher levels, though somewhat differential patterns, of emotional distress. While sacred loss was predictive of intrusive thoughts and depression, desecration was tied to more intrusive thoughts and greater anger. Furthermore, sacred loss was linked to greater posttraumatic growth and positive spiritual change; in contrast, desecration was associated with less posttraumatic growth. The links between the spiritual appraisals and outcomes were partially mediated by positive and negative methods of religious coping. These findings underscore the importance and multidimensionality of the spiritual meanings people attribute to major life stressors.     

Adolescents' perceptions of and feelings about control and responsibility in their lives

This paper describes a hypothesis-generating study which merges a review of past conceptualizations and research (done mainly with children) with the results of a semistructured interview designed to distinguish between perceptions of control and responsibility in adolescents. Eight female and eight male freshmen and seniors from a middle-class high school in suburban Virginia were interviewed concerning their views and feelings of control and responsibility. They also rated themselves on a scale of 0 to 10 in eight areas of their lives on how much in control and how responsible they felt for things that happened in those areas and, in general, how satisfied they were with their lives. Pearson product-moment correlations showed that feelings of responsibility and control were highly correlated for this group, as were feelings of control and life satisfaction. Although the relationship between responsibility and life satisfaction was not significant for the total group, it was significant for the eight seniors. Students were further questioned concerning recent decisions they had made and who they felt had control over them and were responsible for them. In general, adolescents ascribed control and responsibility to the same source, but they seldom described shared control or responsibility. Implications for the development of social responsibility as well as future research are discussed.