Spatialising Practices: Theory, Text, Practice. Towards a Redescriptive Companion to Graeco-Roman Antiquity – A Response. (original) (raw)

Abstract

This paper is a response to the Spatialising Practices panel that was organised under the auspices of the Greco-Roman Religions Section of the Society of Biblical Literature, November 2012. In the paper I respond to three foci represented in the presentations, namely spatiality theory, narrative space, and spatial practices. Overall the argument is made that conceptions of space arose already earlier in the 20 th century with the rise of phenomenology, but that spatiality theories proper were epiphenomena of the emergence of cultural studies since the middle of the 20 th century. It is argued that space is not so much an object of study and description but rather that space is a tool of analysis. Moreover, the essentially activist and political character of spatiality theory should continue to infuse studies of religion and space.

Key takeaways

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1. Spatiality theory serves as an analytical tool, not merely an object of study.
2. The political character of spatiality theory emerges from its roots in phenomenology and cultural studies.
3. Space in religious studies should reflect social positionalities and not just contextualize phenomena.
4. The text argues for a critical and activist approach to studying space in relation to religion.
5. The intersection of spatiality and identity formation highlights the complexity of social dynamics.

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FAQs

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What explains the emergence of spatiality as a critical category in social analysis?add

The exploration identifies that spatiality theory emerged from a phenomenological movement in the mid-twentieth century, emphasizing the context of lived experience in understanding social structures. Such theorization emerged significantly against the backdrop of political reorientations in North America and Europe post-1956.

How do urban spaces shape subjectivities according to recent studies?add

Recent studies highlight that urban environments function as active facilitators of identity formation, embodying economic and social power structures. David Harvey's analyses indicate that cities serve as sites where neoliberal values and imperial power manifest spatially, fostering specific social hierarchies.

What characterizes the relationship between space and concepts of the sacred in religious studies?add

The research demonstrates that space is not merely a backdrop for religious practices but an actively constructed framework that shapes religious experience. Jeanne Kilde's work illustrates how religious spaces embody the positional interests and social dialogues integral to religious practices.

When did spatiality theory become a prominent focus in cultural studies?add

Spatiality theory gained traction in cultural studies after the 1970s alongside the 'cultural turn,' paralleled by shifts in how space is understood in human and social sciences. The dialogue surrounding space became particularly urgent as societal critiques evolved in response to neoliberal policies.

What methodologies are effective for analyzing narrative representations of religious spaces?add

Geocriticism has emerged as a crucial method for dissecting how narrative structures craft spatial representations within religious texts. It emphasizes the interplay of spatial data and narrative techniques that shape identity discourses in theological contexts.