By Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden
Antagonistic Tolerance examines styles of coexistence and clash among participants of alternative non secular groups, utilizing multidisciplinary learn to investigate teams who've peacefully intermingled for generations, and who can have constructed points of syncretism of their non secular practices, and but have became violently on one another. Such groups outline themselves as separate peoples, with various and infrequently competing pursuits, but their interplay is generally peaceful supplied the dominance of 1 team is obvious. the main indicator of dominance is keep watch over over significant non secular websites, that could be tacitly shared for lengthy sessions, yet later contested or even switched over as dominance adjustments. through concentrating on those shared and contested websites, this quantity permits a much broader knowing of family members among those groups.
Using various ethnographic, ancient and archaeological facts from the Balkans, India, Mexico, Peru, Portugal and Turkey, Antagonistic Tolerance develops a comparative version of the aggressive sharing and transformation of non secular websites. those reports 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 cleansing.
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Extra resources for Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces
The key indicators are religioscapes, centrality and perceptibility. 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.
Transitions take place over time, and there may be a “period of equipoise” when no group is dominant. This model leads us to anticipate periods of peaceful coexistence between such groups punctuated by periods of violence, and sometimes of extreme violence, including the complete destruction of sites that were previously shared and the expulsion of members of one group from a territory (“ethnic cleansing”), as follows: 1 In a region in which one religious tradition is dominant, a community identified with a differing religion arrives via means such as trade, conquest, movement of peoples or indigenous development (for example, Buddhism in India, Islam in India, Roman Catholicism in Mexico and Peru, or Protestant Christianity at the time of Martin Luther).
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. Alcock 2001, 2002; Birge 1994), focusing on spatial, monumental and performative dimensions of the built environment in identity politics.