Search Results (6)

This study investigates the mechanism of “reverse spatial production” in contemporary urban China by examining the transformation of the Hangou Dawang Temple in Yangzhou. Utilizing a multidimensional framework that integrates Henri Lefebvre’s spatial triad with Michel de Certeau’s theory of everyday practice, the research explores how a state-constructed, secular “cultural landscape” was reclaimed as a living field of popular belief. Data were collected through intensive fieldwork (2025–2026), including participant observation, semi-structured interviews, and digital ethnography. The findings reveal that following the temple’s entrustment to the Taoist Association in 2017, grassroots actors—centered around a Taoist cleric and the local congregation—successfully resacralized the site through the introduction of material media, ritual performances, and social networking. This process dissolved the official spatial discipline of the “landscape island,” transforming it into a substantive religious hub. The study identifies a “Non-Antagonistic Symbiotic Model” of spatial production, characterized by a cycle of top-down construction, bottom-up reconstruction, and mutual negotiation. It argues that the state’s heritagization strategy inadvertently provides a legitimate vessel for religious resilience, while grassroots tactical appropriations allow for the survival of popular religion within modern urban landscapes. This research offers a prototypical case for understanding the resilience of popular belief and the reconstruction of heritage authenticity in the post-secular urban context of China. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

Analyzing how urban ritual spaces transform into everyday living environments is crucial for understanding the spatial structure of contemporary historical districts, particularly in the context of ancestral temples. However, existing research often neglects the integration of both building-level and block-level perspectives when examining such spatial transitions. Grounded in urban morphological principles, we identify the fundamental spatial units of ancestral temples and their surrounding blocks across the early 20th century and the post-1970s era. Using the topological characteristics of an access structure, we construct corresponding network graphs. We then employ embeddedness and conductance metrics to quantify each temple’s changing position within the broader block structure. Moreover, we apply community detection to uncover the structural evolution of clusters in blocks over time. Our findings reveal that, as institutional and cultural factors drive spatial change, ancestral temples exhibit decreased internal cohesion and increased external connectivity. At the block scale, changes in community structure demonstrate how neighborhood clusters transition from a limited number of building-based clusters to everyday living-oriented spatial clusters. These insights highlight the interplay between everyday life demands, land–housing policies, and inherited cultural norms, offering a comprehensive perspective on the secularization of sacred architecture. The framework proposed here not only deepens our understanding of the spatial transformation process but also provides valuable insights for sustainable urban renewal and heritage preservation. Full article

This contribution looks at the different architectures for the institutions of the European Union in Brussels. Based on the ideas of the sociologist Max Weber, and later the theologian Harvey Cox, of an increasingly secularized, disenchanted urban society, the author first analyzes the earlier buildings for the European Community as an expression of a rationalist, even ‘disenchanted’ architectural strategy. This contrasts with the efforts of the European Union in the 21st century, which attempts to strengthen identification with the European Union by various means. One of these strategies—as the author points out—is to increasingly charge architecture with auratic meaning, in other words, to re-enchant it. Nevertheless, both architectural solutions do not offer a nation-like master narrative but are intended—each in its own manner—to represent a network of many individual parts. Full article

This paper explores how local, lived religion has creatively linked spiritual insights and popular devotions in ecologically valuable settings helping generate and preserve the rich Spanish biocultural heritage. Focusing on a selection of Sacred Natural Sites (SNS), mostly Marian sanctuaries, it shows that local “geopiety” and religious creativity have generated “devotional titles” related to vegetation types, geomorphological features, water, and celestial bodies. It also argues that, despite mass migration to urban centers, the questioning of “popular religion” after the Second Vatican Council, and the rapid secularization of Spanish society over the past fifty years, a set of distinctive rituals and public expressions of faith—some of them dating back to the Middle Ages—have remained alive or even thrived in certain rural sanctuaries. These vernacular devotions, however, do not necessarily announce the advent of the postsecular. Finally, it suggests that Protected Area (PA) managers, regional governments, custodians, anthropologists, tourism scholars, and theologians should work together in order to analyze, interpret, and help solve the management challenges highly popular SNS face. Full article

In Iraqi fiction, the prerogative to narrate the experience of marginal identities, particularly ethno-religious ones, appeared only in the post-occupation era. Traditionally, secular Iraqi discourse struggled to openly address “sectarianism” due to the prevalent notion that sectarian identities are mutually exclusive and oppositional to national identity. It is distinctly in post-2003 Iraq—more precisely, since the sectarian violence of 2006–2007 began to cut across class, civil society, and urban identities—that works which consciously refuse to depict normative Iraqi identities with their mainstream formulations became noticeable. We witness this development first in the Western diaspora, where Iraqi novels exhibit a fascination with the ethno-religious culture of the Iraqi margins or subalterns and impart a message of pluralistic secularism. This paper investigates the origins of the taboo that proscribed articulations of ethno-religious subjectivities in 20th-century Iraqi fiction, and then culls examples of recent diasporic Iraqi novels in which these subjectivities are encoded and amplified in distinct ways. In the diasporic novel, I argue, modern Iraqi intellectuals attain the conceptual and political distance necessary for contending retrospectively with their formative socialization experiences in Iraq. Through a new medium of marginalization—the diasporic experience of the authors themselves—they are equipped with a newfound desire to unmask subcultures in Iraq and to write more effectively about marginal aspects of Iraqi identity inside and outside the country. These new diasporic writings showcase processes of ethnic and religious socialization in the Iraqi public sphere. The result is the deconstruction of mainstream Iraqi identity narratives and the instrumentalization of marginal identities in a nonviolent struggle against sectarian violence. Full article