By Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden
Adverse Tolerance examines styles of coexistence and clash among participants of other spiritual groups, utilizing multidisciplinary examine to investigate teams who've peacefully intermingled for generations, and who can have constructed features of syncretism of their non secular practices, and but have grew to become violently on one another. Such groups outline themselves as separate peoples, with various and sometimes competing pursuits, but their interplay is generally peaceful supplied the dominance of 1 staff is apparent. the foremost indicator of dominance is regulate over crucial spiritual websites, that could be tacitly shared for lengthy classes, yet later contested or even switched over as dominance alterations. via concentrating on those shared and contested websites, this quantity allows a much wider figuring out of relatives among those communities.
Using various ethnographic, ancient and archaeological information from the Balkans, India, Mexico, Peru, Portugal and Turkey, opposed Tolerance develops a comparative version of the aggressive sharing and transformation of non secular websites. those experiences are usually not regarded as remoted instances, yet are as an alternative woven right into a unified analytical framework and is the reason how long term peaceable interactions among spiritual groups can flip conflictual or even bring about ethnic detoxification.
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Extra resources for Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces
7 Bektaşism, a particular form of non-Sunni Islam, is discussed in detail in Chapter 7. html. 1 Many researchers of shared religious spaces focus on interactions at the location of a single site, such as a church, mosque, temple, shrine or tomb of a saint (see, for example, Albera and Couroucli 2012; Barkey and Barkan 2015). Even studies of interactions in wider regions, such as shrines to the Virgin Mary in several countries around the Mediterranean (Albera 2012b) or shrines shared by Christians and Muslims in Anatolia (Couroucli 2012a), focus on specific shrines at specific moments in time.
2 These sites are the physical markers of the presence of a religious community, and thereby define a religious landscape, or religioscape, a concept to which we now turn. The concept of the religioscape “Religioscape” is a term that has been used by others, drawing on Arjun Appadurai’s (1996) ethnoscapes, as the “Subjective religious maps . . While adopting the imagery of marking the presence of communities in varying geographical distributions, we have developed the concept further to indicate the geographical distribution of markers of an identity form wherever they may be found, rather than limiting ourselves to diasporic or transnational communities.
These concepts are explained fully and their utility demonstrated in Chapters 2 and 3, but they are also described briefly below. Both the population and the physical manifestations of the religion are components of a religioscape: a physical artifact associated with a religion that is no longer practiced may be evidence of a previous religioscape but does not itself constitute a religioscape. The situations we are interested in are those in which two populations distinguished by differing religions inhabit the same territory; in such cases, two religioscapes intersect.
Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces by Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden