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- Convenors:
-
Víctor Albert Blanco
(Universitat Autònoma de Barcelona (UAB), ISOR)
Stefano Portelli (Università degli Studi Roma Tre)
Manuel Delgado-Ruiz (Universitat de Barcelona)
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- Chair:
-
Marta Contijoch-Torres
(Universitat de Barcelona)
- Formats:
- Panel
- Mode:
- Face-to-face
- :
- Facultat de Geografia i Història 206
- Sessions:
- Friday 26 July, -, -
Time zone: Europe/Madrid
Short Abstract:
This panel aims at updating our understanding of the link between rituals and urban transformations imposed by neoliberal capitalist planning policies.
Long Abstract:
This panel aims at updating our understanding of the link between rituals and urban transformations imposed by neoliberal capitalist planning policies. While resistance against gentrification and displacement becomes planetary, and the awareness of the spatial implications of urban religion grows, the question of the ritual dimension of conflicts over space has remained unaddressed. Rituals are culturally defined, repetitive, and obligatory practices, that condense symbols and organize the function of collective expression and behavior. In urban contexts, public rituals may include mass celebrations in honor of a local saint, minor cults that convey social discontent in ritual forms, but also any kind of civil mobilization, up to the systematic transformation of streets and squares in landscapes of barricades and fire. All these are totally or partially variants of what symbolic anthropology calls “social dramas”: codified performances that allow the emergence of recalcitrance, opposition, and disaffection towards a social order embedded in space and in its mutations. Proposals for this panel could focus on the strategies deployed by religious groups to resist or adapt to the urban changes, on the reactions of allegedly non-religious collectives to the presence of religious expressions in the same areas, or on the forms of urban governance applied to confessional practices, especially in cities with high rates of diversity; but also on the role of religious groups and rituals in the economic and symbolic valorization of specific neighborhoods. We are also interested in how political protests and even insurrections adopt their liturgies, and languages proceeding from the religious sphere. Only a convention separates religious from secular rituals; all of them – from those manifesting forms of religiosity unaccepted by mainstream society, to those in which anger emerges as a form of cultural expression – systematically reveal the force of what Lefebvre called “the urban”, that is, the urban society, or the urban as society, in its permanent conflict with whatever attempts to limit or foreclose its space.
Accepted papers:
Session 1 Friday 26 July, 2024, -Paper Short Abstract:
This paper investigates how Tamil Hindus create sacred space through rituals in (sub)urban Paris. “Sidewalk religion” points to the nuanced dimensions of place making and diversity governance between barely visible temples, hidden sacred atmospheres and colorful festival processions.
Paper Abstract:
Hinduism in Paris is characterized by a contrast between barely visible temples installed in residential buildings or old factories and colorful processions during festivals attracting large audiences. In this paper, I reflect upon the nuanced dimensions in between these seemingly opposing ways Tamil Hindus create sacred space through rituals in central and suburban Paris. I examine placemaking through rituals by two temples in the Tamil neighborhood La Chapelle, where Sri Lankan Tamils installed themselves in the 1980s before many moved to the suburbs due to limited space, high costs, and gentrification processes, and by one temple in a suburb with a high Tamil population. What I call “sidewalk religion” refers to moments when one of the temples in La Chapelle is too small to accommodate all devotees and the narrow pavement between the temple entrance and the street becomes an important site of religious worship. The notion of sidewalk religion was carried to extremes when a festival in the suburb was spontaneously conducted entirely indoors and on the sidewalk, as the planned procession was not allowed due to a replacement bus line passing in front of the temple. The sidewalk becomes a space of ritual innovation, confrontation with pedestrians, prudent self-governance of a religious minority, and also a place of wonder for outsiders upon hearing ritual sounds from the inside of another temple which lowers the shutters when pedestrians try to look through the dark windows. The paper is based on preliminary fieldwork in Paris between 2019 and 2023.
Paper Short Abstract:
El cementerio de Poblenou de Barcelona se caracteriza no solo por su dimensión patrimonial sino también por albergar en su interior un fenómeno poco común en el contexto catalán: Un santo canonizado a instancias populares y cuya fama de milagrero lo ha hecho devenir lugar de peregrinación.
Paper Abstract:
Más allá de su revalorización patrimonial y museística -a merced de nuevas tendencias turísticas cementeriales- y más allá de sus funciones específicas, el cementerio urbano sigue siendo un lugar donde la memoria popular -en su sentido gramsciano- se alza como un permanente testimonio de las creencias, valores, costumbres e ideologías de la comunidad que acoge, muertos y vivos.
Como receptáculo de memorias, es en el cementerio donde el pasado puede expresarse en una permanente actualización, a partir del hecho y acto de recordar. Deviniéndose un espacio en donde se crea y recrea la conciencia o memoria histórica comunitaria y que tan a menudo confronta el relato o relatos hegemónicos. Entendiendo la memoria, como la historia de aquellos que fueron excluidos de la historia.
Así, el cementerio de Poblenou de Barcelona se caracteriza no solo por su dimensión patrimonial sino también por albergar en su interior un fenómeno poco común en el contexto catalán: Un santo canonizado a instancias populares. Lugar de peregrinación para personas que acuden a él en busca de su favor.
La presente comunicación pretende dar cuentas de este fenómeno devenido en el sino del cementerio y que muchas veces se nos muestra como una suerte de gueto suburbano, que además de estar configurado a partir del dolor y la tristeza intrínsecas a la muerte, agrupa en su interior a gentes muy concretas que suponen una concentración urbana -otra-, recortable a partir de sus historias de vida, orígenes étnico-nacionales u condición de clase.
Paper Short Abstract:
La comunicación explorará los rituales realizados en entornos urbanos por parte de comunidades paganas, analizando sus estrategias para adaptarse a las cambiantes dinámicas urbanas sin comprometer sus valores de conexión espiritual con la naturaleza y sus discursos ante el consumismo neoliberal.
Paper Abstract:
En la actualidad, se extiende de manera creciente en diferentes ciudades alrededor del mundo la celebración de rituales estacionales que marcan el ciclo de la naturaleza. Basados en cultos precristianos europeos como el celta o el nórdico, son realizados por comunidades y personas paganas que desean venerar la naturaleza mediante ofrendas, meditaciones, oraciones e incluso danzas.
En esta comunicación, exploraremos las estrategias que elaboran practicantes del paganismo contemporáneo para realizar los ritos ante las actuales transformaciones urbanas neoliberales y las políticas gubernamentales actuales. Para ello, atenderemos a la resignificación que realizan de los espacios urbanos donde llevan a cabo sus prácticas, tales como parques públicos o viviendas privadas. Es así como dichos entornos son reinterpretados como medios para la conexión espiritual con el mundo natural y sus divinidades. Asimismo, analizaremos los discursos que mantienen, siguiendo sus creencias, en contra del consumismo neoliberal y lo que perciben como una “desconexión ambiental” en la ciudad moderna. En ese sentido, conciben que sus prácticas constituyen una resistencia simbólica en clave ecológica ante las formas capitalistas de relacionarse con la naturaleza y hacer uso de sus recursos. Además, desde su punto de vista, los modos de vida urbanos causan una grave disociación medioambiental que debe ser erradicada y substituida por modelos sostenibles y de preservación del medio ambiente. En ese sentido, en esta comunicación observaremos cómo estas prácticas espirituales ofrecen una perspectiva renovada sobre la relación entre la ciudad, los rituales y una suerte de “ecología religiosa”.
Paper Short Abstract:
In this paper I explore the sacralisation of the scale of the concrete in the opposition to development projects. The concrete not only has to do with opposing specific projects, it also involves severing these from the economic model that encourages them, hence precluding any successful struggle.
Paper Abstract:
In this paper I aim to explore the sacralisation of the scale of the concrete that many social movements across world profess in their opposition to development projects. While on the one hand the character of the concrete is expressed through the denunciation and mobilisation against urbanisation projects located in a specific time and place, on the other such concreteness manifests itself in the severing these from the economic model that encourages them, hence precluding any kind of struggle against it.
By illustrating this double movement with the heuristic capacity of the changing economic vision of the Maltese state in the last half century (from tourism development to the attraction of financial assets), I determine a continuum based on the spurring of the brick-and-mortar economy opposed by the laudable struggle carried out by organisations such as Moviment Graffitti, one that among other programmatic axes opposes these speculative projects. Yet the ritualised form that its protest takes privileges the local scale to the point of sacralising it, thus avoiding the questioning of the economic policy encouraged by the Maltese authorities.
I conclude that although the sacralisation of the concrete scale is strategically positive to be able to create alliances between agencies of all sorts where these projects take place, the lack of a connection of these with the national dynamics of the promotion of tourism and the attraction of financial assets only reinforces a Sisyphean struggle that does not seem to have an end date.
Paper Short Abstract:
Urban rituals participate in the construction of educational imaginaries, which, understood as a base representation of an emblematic population of the city, are manifested in material orders that depend on the circumstances in which the neoliberal city is constituted.
Paper Abstract:
In general, rituals characterize religious practices as a whole. However, the influence of neoliberal capitalism on religion, suggests that the issue could be also thought through the city, its edges, invisible borders, among other aspects that have particularized the scenario of its political normalities and abnormalities. Bogotá is a great Latin American capital, young when it comes to big cities with big problems and economic power. A city that in the mid-1950s began a process of modernization without return that produced margins and peripheries everywhere, and educational practices that became rituals lend themselves to understanding some dynamics in which the urban can be suspended in favor of “city” situations. The neoliberal city that began to take shape at the end of the 70s started forgetting its industrializing dream and gave way to the urban planning of services, banks, universities and other infrastructures typical of postmodern economies. Antonio Nariño University opened its doors in 1977, and by the end of the 90s it had offices in Bogotá and several other cities in the country, one of which, located in the middle of the eastern hills of the Colombian capital, illustrates how educational rituals have built the city in a particularly subtle way, where the violence of gentrifications can go unnoticed in the face of the urgency of more important issues, the long process of consolidation of these new urban realities, and the very profile of an institution that is related with its surroundings from the indelicacy of the subtle.
Paper Short Abstract:
Wolica is a former village, now within the borders of Warsaw. Wolica’s rural identity is negotiated during mass celebrations of Corpus Christi. Participants of the procession express their opposition to gentrification and urbanisation of the area, by bringing back and passing down rural traditions.
Paper Abstract:
Wolica is a former village which now lies within the borders of Warsaw, Poland. It was firstly mentioned in 15th century. It began to make its mark in the 20th century, when it was incorporated to the capital of Poland. Most of the Wolica residents, Woliczanie, were farmers who made their living by growing and selling crops in and near Warsaw. In the 1970s they were expropriated for the construction of a new housing estate. Contemporary Wolica is a micro-space embedded in the larger cultural space of the city. During my ethnographical research I discovered that despite the progressing urbanisation of Warsaw, it retained some of its rural character. Wolica’s rural identity is negotiated once a year, during mass celebrations of Corpus Christi. Both old and new inhabitants gather and take part in a procession which leads through gated communities and some fields that, surprisingly, survived the urbanisation. Altars, adorned with flowers, are being built in front of modern housing estates built on Woliczanie’s fields. Using Tim Ingold’s concept of lines, along which life extends, I will argue that this religious procession became a middle ground, which enables communication between Woliczanie and new inhabitants. It plays a crucial role in the process of retaining past Wolica’s traditions, which are being passed down to new inhabitants. This public ritual allows its participants to express their opposition to gentrification and urbanisation of the area. It is a symbolic, yet much-needed form of resistance, which can only be witnessed only once a year.