By Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden
Hostile Tolerance examines styles of coexistence and clash among contributors of alternative spiritual groups, utilizing multidisciplinary learn to research teams who've peacefully intermingled for generations, and who can have built points of syncretism of their spiritual practices, and but have became violently on one another. Such groups outline themselves as separate peoples, with diverse and infrequently competing pursuits, but their interplay is mostly peaceful supplied the dominance of 1 workforce is obvious. the most important indicator of dominance is keep an eye on over relevant non secular websites, that could be tacitly shared for lengthy sessions, yet later contested or even switched over as dominance adjustments. via concentrating on those shared and contested websites, this quantity allows a much wider knowing of family members among those communities.
Using various ethnographic, historic and archaeological info from the Balkans, India, Mexico, Peru, Portugal and Turkey, adverse Tolerance develops a comparative version of the aggressive sharing and transformation of spiritual websites. those experiences are usually not regarded as remoted situations, yet are in its place woven right into a unified analytical framework and is the reason how long term peaceable interactions among non secular groups can flip conflictual or even bring about ethnic detoxing.
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Extra info for Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces
We discuss the Bosnian case in Chapter 8. The object that is reconstructed through such activities becomes a symbol divorced from the cultural values and meanings that exist only insofar as they are embodied in what people do in a religious sense. While the identification of that part of town as the judiaria is well grounded in archaeology, the identification of one building as a former synagogue is much less so, but this putative synagogue is not the central feature of the commemoration of the judiaria by the modern, secular government.
The situations we are especially interested in are those in which two or more populations that are distinguished by differing religions (or variant sects of the same religion) inhabit the same physical or conceptual territory; in such cases, two or more religioscapes intersect. In such situations, when the power of the dominant group weakens and there is room for competition between the groups over the control of a site, competing attempts between them to display dominance become marked. The concept of the religioscape as we have developed it is useful because we would anticipate seeing such social horizons being marked physically in their various settings.
The commonality of these historical, archaeological and anthropological approaches in creating homogenized “units of contemporaneity” (Rowe 1962) to structure analysis may be helpful in delimiting subject matter for research that can reasonably be accomplished, since no researcher or team can include expertise on all possibly relevant factors. Similarly, W. H. However, our work has shown clearly that the key to understanding the structure of a sacred site at one period of time may well depend on understanding its diachronic dimensions, the continuities of local social process that began before the time period in question and continue after it, even as these social processes are transformed.