P101
Travelling religion, religious travel. Gender challenges in theory and ethnography [Anthropology of Gender and Sexuality Network]

Convenors:
Anna Fedele (CRIA, University Institute of Lisbon)
Lena Gemzöe (Stockholm University)
Discussant:
Simon Coleman (University of Toronto)
Format:
Panels
Location:
Horsal 4 (B4)
Start time:
17 August, 2018 at 9:00
Session slots:
2

Short abstract:

This panel explores the intersections of gender, religion and travel and we particularly welcome papers focusing on men's practices from a gender perspective or ethnographies of LGBTQI persons' involvement in religious travelling.

Long abstract:

This panel calls for ethnographically grounded papers that explore the intersections of gender, religion and travel, all three concepts used in a broad sense. We consider the notion of "travel" as encompassing actual journeys related to religion as well as the many ways in which religion is related to movement, as practice and metaphor. We welcome papers that explore this field from the vantage points of gender and sexuality; in particular we encourage work that presents gender informed analyses of men's practices or ethnographies of LGBTQI persons' involvement in religious travelling. These are the topics we would like to address: How do religion and gender shape migratory processes, for instance with respect to motives, opportunities and means to migrate, or in processes of inclusion/exclusion in receiving communities? What happens when religions travel with migrants to new places in terms of gender in migrant and receiving communities? Can conversion be seen as a form of travelling religion? How do religious tourism or pilgrimage forge and reshape gender/sexual identities, norms and practices, and how are experiences and imaginaries of religious journeys shaped by gender? What are the gendered meanings implied in travelling icons, sacred objects or holy bodies? What gendered modes of movement can be found at the micro-level of practice, e.g in walking pilgrimages, processions, daily religious routines? How can migration or pilgrimage allow gendered religious forms of expression, otherwise restrained? How are (gendered) ritual transformations of self related to travelling religion?