Pratiques religieuses et production de l’espace public en migration : comparaison entre deux champs migratoires

2018 ◽  
Vol 65 (4) ◽  
pp. 534-546 ◽  
Author(s):  
Olga Odgers Ortiz ◽  
Frida Calderón Bony ◽  
Mahamet Timera
Keyword(s):  
United States ◽  
Los Angeles ◽  
Public Space ◽  
Religious Practice ◽  
Religious Practices ◽  
The Public ◽  
Spatial Production ◽  
Similarities And Differences

By observing the presence of what we consider a ‘religious tool’ – a set of expressions convened to stimulate a territorialization of religious practices – we present religious practices identified as a base of spatial production in public space, in migratory contexts. By comparing the Mexico–United States migratory field (with Catholic migrants in Los Angeles) and that of Senegal–France (with Muslim migrants of Soninké origin in Paris), we show the similarities and differences that religious practice produce in terms of spatial anchoring in the public space. We conclude that dissimilarities are mainly a consequence of a differential management of religion – in its relation to ethnicity – in the public space within host societies, and are scarcely related to the specificities of Catholicism and Islam.

scholarly journals Simulation, Control and Desire. Urban Commons and Semi-Public Space Resilience in the Age of Augmented Transductive Territorial Production

2019 ◽  
pp. 179-198 ◽  
Author(s):  
Manfredo Manfredini
Keyword(s):  
Public Space ◽  
Empirical Studies ◽  
Public Spaces ◽  
Theoretical Framework ◽  
External Control ◽  
The Public ◽  
Spatial Production ◽  
The Public Sphere ◽  
The Right ◽  
Urban Commons

Considering place-based participation a crucial factor for the development of sustainable and resilient cities in the post-digital turn age, this paper addresses the socio-spatial implications of the recent transformation of relationality networks. To understand the drivers of spatial claims emerged in conditions of digitally augmented spectacle and simulation, it focuses on changes occurring in key nodes of central urban public and semi-public spaces of rapidly developing cities. Firstly, it proposes a theoretical framework for the analysis of problems related to socio-spatial fragmentation, polarisation and segregation of urban commons subject to external control. Secondly, it discusses opportunities and criticalities emerging from a representational paradox depending on the ambivalence in the play of desire found in digitally augmented semi-public spaces. The discussion is structured to shed light on specific socio-spatial relational practices that counteract the dissipation of the “common worlds” caused by sustained processes of urban gentrification and homogenisation. The theoretical framework is developed from a comparative critical urbanism approach inspired by the right to the city and the right to difference, and elaborates on the discourse on sustainable development that informs the United Nations’ New Urban Agenda. The analysis focuses on how digitally augmented geographies reintroduce practices of participation and commoning that reassemble fragmented relational infrastructures and recombine translocal social, cultural and material elements. Empirical studies on the production of advanced simulative and transductive spatialities in places of enhanced consumption found in Auckland, New Zealand, ground the discussion. These provide evidence of the extent to which the agency of the augmented territorialisation forces reconstitutes inclusive and participatory systems of relationality. The concluding notes, speculating on the emancipatory potential found in these social laboratories, are a call for a radical redefinition of the approach to the problem of the urban commons. Such a change would improve the capacity of urbanism disciplines to adequately engage with the digital turn and efficaciously contribute to a maximally different spatial production that enhances and strengthens democracy and pluralism in the public sphere.

scholarly journals Religion in the structures and forms of manifestation of everyday life

2016 ◽  
pp. 6-10
Author(s):  
Yuri Boreyko
Keyword(s):  
Everyday Life ◽  
Public Space ◽  
Religious Experience ◽  
Social Relations ◽  
Religious Practice ◽  
Religious Community ◽  
Value Systems ◽  
Religious Practices ◽  
Community Patterns ◽  
Ordinary Consciousness

The article analyzes the structure and manifestations of everyday life as the sphere of the empirical life of the individual believer and the religious community. Patterns of everyday life are not confined to certain  universal conceptual or value systems, as there is no ready-made standards and rules of their formation. Everyday life is intersubjective space of social relations in which religious individuals, communities, institutions self-identified based on form of reproduction of sociality. Religious everyday life determined by ordinary consciousness, practices, social aspects of life in the religious community, which are constituted by communication. The main religious structures of everyday life is mental cut ordinary religious consciousness, religious practice, religious experience, religious communication, religious stereotypes. Everyday life is the sphere of interaction between the social and the transcendental worlds, in which religious practices are an integral social relationships and the objectification of religious experience through the prism of individual membership to a specific religion, a means of inclusion of transcendence in the context of everyday life. Religious practices reflect understanding of a religious individual objects of the supernatural world, which is achieved through social experience, intersubjective interaction, experience of transcendental reality. The everyday life of the believing personality is formed in the dynamics of tradition and innovation, the mechanism of interaction of which affects the space of social existence. It exists within the private and public space and time, differing openness within the life-world. Continuous modification of everyday life, change its fundamental structures is determined by the process of modern social and technical transformation of society

To Serve and to Protect: Food Trucks and Food Safety in a Transforming Los Angeles

2017 ◽  
Author(s):  
Mark Vallianatos
Keyword(s):  
Food Safety ◽  
Los Angeles ◽  
Social Norms ◽  
Public Space ◽  
Food Trucks ◽  
The Public ◽  
Safety Regulations ◽  
Food Safety Regulations ◽  
Safety Rules

This chapter explores the evolution of food trucks and food safety regulations for these vehicles in the Los Angeles region between WW2 and the present. It shows how food trucks have reacted to and influenced the region’s industrialization and deindustrialization, and how food trucks became more informal and public as immigration made Los Angeles a majority non-white metropolis. In considering how food safety changed as operators began cooking on board trucks, the chapter examines how safety rules can both protect the public and reflect social norms of legitimacy around identity and public space.

Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora

2020 ◽  
pp. 269-293
Author(s):  
Ágnes Birtalan
Keyword(s):  
Ethnic Groups ◽  
Religious Practice ◽  
Religious Practices ◽  
Text Corpora ◽  
Similarities And Differences ◽  
The Rich ◽  
Ritual Text

This chapter examines some examples from the ritual text corpora written in “Classical Mongolian” and in Oirat “Clear Script,” dedicated to the veneration of the Mongolian nature deity, the White Old Man. The deity’s mythology, iconography, and the variety of ritual genres connected to him have been extensively studied. However, the rich textual corpus, especially the newly discovered Oirat incense offering texts and the various aspects of the White Old Man’s contemporary popularity among all Mongolian ethnic groups, evokes the revision of the deity’s ethos. Being a primordial nature spirit of highest importance became integrated later into the Buddhist pantheon and returned as syncretic deity into the folk religious practice. The chapter examines the similarities and differences between the Classical Mongolian and Oirat offering text versions and provides a glimpse into the newly invented religious practices dedicated to the deity.

Mongolian Buddhism in the Democratic Period

2019 ◽  
Author(s):  
Saskia Abrahms-Kavunenko
Keyword(s):  
Religious Practice ◽  
Religious Practices ◽  
New Religious Movements ◽  
Power Dynamics ◽  
Strong Ties ◽  
Public Practice ◽  
The Public ◽  
Buddhist Practice ◽  
Wide Range ◽  
Democratic Revolution

During the socialist period in Mongolia (1921–1990), the public practice of Buddhism, along with other religious practices, was restricted. Since the Democratic Revolution of 1989–1990, the practice of Buddhism has been permitted in public. Today Buddhism is the main religion of Mongolia, following the Vajrayāna tradition of Buddhism. As well as having strong ties to international Buddhist lineages and organizations, Buddhism in Mongolia has unique characteristics. In the early 1990s old lamas from the presocialist period reinhabited old temples, built new temples, and took on students. They reinvigorated old practices and rituals that they had practiced in secret during the socialist period, or those they had remembered from the presocialist era as young lamas. In addition to this local reinvigoration of Buddhist practice, in the 1990s translocal Buddhist organizations came to Mongolia with the hope of helping to rebuild Buddhism. They brought with them their own expectations about education, religious practice, and monastic discipline. Along with these transnational Buddhist ideas and practices, other local religious practices, such as shamanism, and translocal religious practices, such as Christianity and new religious movements, established themselves in the country. These local and translocal forms of religion generated the proliferation of a wide range of unique ideas and practices that have characterized Mongolian Buddhism since 1990. As Buddhism in the democratic period is the main religion in Mongolia, it has become a source of geopolitical significance. The strong ties between Mongolian Buddhist institutions and Tibetan Buddhist organizations in diaspora have been a cause of diplomatic friction between Mongolia and China. These ties with Tibetans in diaspora have also affected power dynamics internally within Mongolian Buddhist organizations. Mongolian Buddhism in the democratic era is an important local religious practice, a source of translocal connections and transformations, and has geopolitical significance.

Azeris and Muslim Ajarians in Georgia: The Swing between Tolerance and Alienation

2020 ◽  
pp. 1-18
Author(s):  
Alter Kahraman
Keyword(s):  
Ethnic Identity ◽  
Public Space ◽  
Differential Treatment ◽  
Religious Practices ◽  
Religious Nationalism ◽  
The Public ◽  
Ethnic Affiliation ◽  
Identity Based ◽  
Religion And Ethnicity

Abstract This article focuses on two Muslim groups, Azeris and Muslim Ajarians, who are differently perceived and treated in post-Soviet Georgia. Georgian ethno-religious nationalism bases Georgianness on an ethnic affiliation to Kartvelian roots and religious adherence to Georgian Orthodoxy, and determines one’s level of inclusion in the nation accordingly; those who do not fulfill these criteria, such as Azeris, are excluded from the nation. Muslim Ajarians, despite being Georgians, also face exclusion from Georgian identity. Based on the concept of ethnodoxy, which is defined as linking of “a group’s ethnic identity to its dominant religion,” this article argues that Muslim Ajarians, who are Georgian Muslims, an unaccepted category in Georgia, receive differential treatment by their Christian fellows, whereas recognition of the religion and ethnicity of Azeris is a factor that comparatively diminishes the pressure on the community. This research demonstrates that the visibility of Muslim Ajarians’ religious practices in the public space and the construction of places of worship is less tolerated than in the case of Azeris, who have no means of becoming “proper Georgians.” The findings of fieldwork in Georgia manifested that, although minorities have various problems in Georgia, Muslim Ajarians are subjected to more differential treatment than Azeris.

scholarly journals On Oblivion: the Case of Yugoslavian Monopoly

2019 ◽  
Vol 13 (1) ◽  
pp. 111-122
Author(s):  
Zala Pavšič
Keyword(s):  
United States ◽  
Public Space ◽  
Significant Role ◽  
Cultural Memory ◽  
The United States ◽  
Historical Overview ◽  
Board Game ◽  
The Public ◽  
The Balkans ◽  
Board Games

This article on the Yugoslavian version of the board game Monopoly is based on the assumption that things make people. In accordance with this a concept, the contribution begins with a historical overview of the development of this game in the United States, from its origins when it spreads around the country as a popular game, to the current day, when Monopoly is marketed a leading corporation in the field of board games, Hasbro. The popularity of the game is also evident from its presence in the public space in the form of metaphors: because of its emphasis on trading, it is sometimes referred to “greed”, and in the Balkans it can also serve as a metaphor for the nation state.In the memories of my interlocutors who helped me with their testimonies, the Yugoslav version of Monopoly is associated with pleasant memories: especially of childhood, youth and relatives or friends with whom they used to play the game. In my interviews I focused on two topics which did not play such a significant role in the testimonies of the interlocutors, but were, however, common in the testimonies of interviewees who got acquainted with the game as children: to the question of the supposed superiority of Slovenia, as Bled and Bohinj were the most expensive properties, and the presumption that Monopoly is a game which can reproduce cultural memory, in this case knowing the geography of the former common state. The thesis on Slovene superiority proved to rely on generations to which my interviewees belonged, since it appeared especially in the answers of the interlocutors who were born in the late 1980s. Hence, I assume that this thesis was more likely a projection of the outside reality of my interlocutors into the game than vice versa.Analysing the answers of my interlocutors more thoroughly, I reached the conclusion that Monopoly often appeared as the first reference through which they heard about a certain resort in the regions of the former Yugoslavia. This means that Monopoly contained traces of cultural memory which other sources of our everyday lives, education and upbringing ceased to transmit.

scholarly journals Публичное и частное в философии религии Ричарда Рорти

2020 ◽  
Author(s):  
Ekaterina Khitruk ◽  
Keyword(s):  
Public Space ◽  
Religious Practice ◽  
Richard Rorty ◽  
Religious Institutions ◽  
Religious Philosophy ◽  
The Public ◽  
Parish Community ◽  
Religious Institutes ◽  
Role Of Religion

The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.

Mapping the New Landscape of Religion

2015 ◽  
Vol 5 (4) ◽  
pp. 34-43
Author(s):  
Richard Flory ◽  
Nalika Gajaweera ◽  
Andrew Johnson ◽  
Nick Street
Keyword(s):  
United States ◽  
Los Angeles ◽  
United States Of America ◽  
Religious Practice ◽  
The United States ◽  
American Religion ◽  
Current Generation ◽  
Search For Self ◽  
Self Transcendence

Traditional Protestant religious practice is on the wane in the United States of America. For various reasons, many of the institutions that formed centuries or even millennia ago are no longer fulfilling the yearnings of the current generation of seekers. Still, the news of religion’s imminent demise is premature. A search for self-transcendence, both through a commitment to some form of practice associated with the examined life and within a community of likeminded practitioners, has not withered away. This study of the diverse congregations in the Los Angeles neighborhood of Los Feliz yields a complex—and dynamic—picture of the potential future of American religion.

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