Sacred Places In Modern Western Culture

Sacred spaces in contemporary Western culture are subject to a dynamics in which the traditional forms of ritual are increasingly marginalised and new forms emerge. In Western Europe churches are growing empty, whereas new rituals - for instance those surrounding the victims of violence - are gaining prominence and are mediatized in a variety of ways. The destruction of churches, the rise of increasingly multi-religious urban ritual spaces, the remarkable vitality of places of pilgrimage and war cemeteries and the growing popularity of lieux de memoire in general show the changing landscapes of ritual spaces in modern Western culture.This book aims at describing and analyzing the profound changes and developments that are presently taking place. In the main part of this volume the broad field of ritual spaces is explored in contributions on various modern 'sacred places'. The case studies range from traditional places of religious worship, to the Rothko Chapel in Houston, the Vietnam Veterans Memorial in Washington, D.C., and the Berlin Holocaust Memorial; from the Tor Tre Teste Millenium Church in Rome to the Columbine School Shooting Memorial in Colorado, the memorials for Pim Fortuyn and Theo van Gogh and virtual ritual sites. The dynamics of ritual space is further explored in various in-depth essays on the dynamics of space and ritual, musealisation and memorial culture.

In contemporary Western culture ritual spaces are preserved, destructed and reconstructed. Examples are the rearrangement of churches, the rise of multi-religious urban ritual spaces, the remarkable vitality of places of pilgrimage and war cemeteries, and the growing popularity of lieux de memoire in general with their accompanying forms of 'topolatry' and 'geopiety'. This volume - initiated by a Dutch research group - explores the transformations of ritual space in the modern West from various angles. The first programmatic part of the book focuses on the research into the triad of space/place, ritual and religion/sacrality and the essentially contested notion of the sacred. The next set of contributions deals with the relations between memorial culture and place. American 'landscapes of tragedy', memorial sites for the filmmaker and journalist Theo van Gogh and the popular Dutch singer Andre Hazes, and the Cancer Memorial Forest in The Netherlands that commemorates the victims of this disease, are analysed in some detail. The third part of the book situates ritual space in the tension between tradition and modernity. The examples of redundant church buildings and rooms of silence, and especially the construction of a new Roman Catholic Cathedral in Oakland, California, show how people construct and re-invent ritual spaces. In the final part, the vicissitudes of Mormon temple space and the wide-spread phenomenon of people ritually throwing coins into water are explored from a cultural-anthropological perspective. The triangle place/space, ritual, sacrality/religion proves to be crucial in the exploration of the processes of re-inventing ritual space in modern Western culture. New forms of memorialization mixed with traditional elements, changing relationships between private and public, individual and collective, temporary and permanent dimensions, and the contested character of sacred spaces all point to a new religious dynamics, characterized by the processes of individualisation, emotionalisation and de-institutionalisation.

In The Netherlands, the arts have gained a sacralized status, while religion is increasingly viewed through the lens of heritage. The dynamic resonance of sacred forms this results in, is exemplary for the postsecular. Exploring this resonance, this book offers a strong counterweight to the popular trope of the arts having replaced religion in secularized societies. Instead it approaches artistic performance, religion, and its heritage as mutually engaging sacred forms. Lieke Wijnia thoroughly connects theoretical perspectives on the sacred with ethnographic research at the annual festival Musica Sacra Maastricht. She explores the continued relevance of a broad conceptual approach to the sacred, as well as the practical side to negotiating the sacred at the festival. The resulting analyses shed new light on topics like musical performance as generator of the sacred, how art and heritage impact the continuity of religion in secularized societies, and the fragility of artistic performance in the contemporary fragmented framework of the sacred. This book offers an innovative and interdisciplinary interpretation of the continuing significant role of art and religion in postsecular societies.

Sacred Natural Sites are the world's oldest protected places. This book focuses on a wide spread of both iconic and lesser known examples such as sacred groves of the Western Ghats (India), Sagarmatha /Chomolongma (Mt Everest, Nepal, Tibet - and China), the Golden Mountains of Altai (Russia), Holy Island of Lindisfarne (UK) and the sacred lakes of the Niger Delta (Nigeria). The book illustrates that sacred natural sites, although often under threat, exist within and outside formally recognised protected areas, heritage sites. Sacred natural sites may well be some of the last strongholds for building resilient networks of connected landscapes. They also form important nodes for maintaining a dynamic socio-cultural fabric in the face of global change. The diverse authors bridge the gap between approaches to the conservation of cultural and biological diversity by taking into account cultural and spiritual values together with the socio-economic interests of the custodian communities and other relevant stakeholders.

The issues of returning human remains, curating sacred objects, and preserving tribal traditions are addressed to provide the reader with a full picture of Native Americans' struggle to keep their heritage alive."--BOOK JACKET.

Much previous literature on sacred natural sites has been written from a non-indigenous perspective. In contrast, this book facilitates a greater self-expression of indigenous perspectives regarding treatment of the sacred and its protection and governance in the face of threats from various forms of natural resource exploitation and development. It provides indigenous custodians the opportunity to explain how they view and treat the sacred through a written account that is available to a global audience. It thus illuminates similarities and differences of both definitions, interpretations and governance approaches regarding sacred natural phenomena and their conservation. The volume presents an international range of case studies, from the recent controversy of pipeline construction at Standing Rock, a sacred site for the Sioux people spanning North and South Dakota, to others located in Australia, Canada, East Timor, Hawaii, India, Mexico, Myanmar, Nigeria and the Philippines. Each chapter includes an analytical introduction and conclusion written by the editors to identify common themes, unique insights and key messages. The book is therefore a valuable teaching resource for students of indigenous studies, anthropology, religion, heritage, human rights and law, nature conservation and environmental protection. It will also be of great interest to professionals and NGOs concerned with nature and heritage conservation.

This book focuses on space in African and Black religion and spirituality through the lenses of area studies, African and black diaspora studies, history and culture, cultural studies, ecotourism, environmentalism, and sustainability.

Combining current trends, academic theories, and historical insights, this travel guide brings both lesser-known and famous European spiritual locales into perspective by explaining the significance of each sacred site. The cultural relevance, history, and spirituality of each site—including Stonehenge, the Acropolis, Mont Saint Michel, Pompeii, and Saint Peter's Basilica—are explained, creating a moving and artistic travel experience. Each destination—with selections spanning more than 15 countries throughout Europe—is accompanied by easy-to-follow maps and directions.

An interdisciplinary gender-sensitive approach toward perspectives on the everyday and the sacred are the hallmark of this volume. Looking beyond the dualistic status-quo, the authors probe the categories, textures, powers, and practices that define how we experience, embody, and understand religion and the sacred, their interconnection, but also disassociation with the secular. Contributions by an international group of feminist theologians and religious studies scholars aim to re-configure the study of both religion and gender: Angela Berlis, Anne-Marie Korte, Kune Biezeveld †, Helga Kuhlmann, Maaike de Haardt, Akke van der Kooi, Dorothea Erbele-Küster, Willien van Wieringen, Magda Misset-van de Weg, Gé Speelman, Mathilde van Dijk, Jacqueline Borsje, Hedwig Meyer-Wilmes, Goedroen Juchtmans, Alma Lanser and Riet Bons-Storm.

"In 2016, thousands of people travelled to North Dakota to camp out near the Standing Rock Sioux Reservation to protest the construction of an oil pipeline that is projected to cross underneath the Missouri River a half mile upstream from the Reservation. The Standing Rock Sioux consider the pipeline a threat to the region's clean water and to the Sioux's sacred sites (such as its ancient burial grounds). The encamped protests garnered front-page headlines and international attention, and the resolve of the protesters was made clear in a red banner that flew above the camp: "Defend the Sacred". What does it mean when Native communities and their allies make such claims? What is the history of such claim-making, and why has this rhetorical and legal strategy - based on appeals to religious freedom - failed to gain much traction in American courts? As Michael McNally recounts in this book, Native Americans have repeatedly been inspired to assert claims to sacred places, practices, objects, knowledge, and ancestral remains by appealing to the discourse of religious freedom. But such claims based on alleged violations of the First Amendment "free exercise of religion" clause of the US Constitution have met with little success in US courts, largely because Native American communal traditions have been difficult to capture by the modern Western category of "religion." In light of this poor track record Native communities have gone beyond religious freedom-based legal strategies in articulating their sacred claims: in (e.g.) the technocratic language of "cultural resource" under American environmental and historic preservation law; in terms of the limited sovereignty accorded to Native tribes under federal Indian law; and (increasingly) in the political language of "indigenous rights" according to international human rights law (especially in light of the 2007 U.N. Declaration of the Rights of Indigenous Peoples). And yet the language of religious freedom, which resonates powerfully in the US, continues to be deployed, propelling some remarkably useful legislative and administrative accommodations such as the 1990 Native American Graves Protection and Reparation Act. As McNally's book shows, native communities draw on the continued rhetorical power of religious freedom language to attain legislative and regulatory victories beyond the First Amendment"--