Abstract
Re-reading Jackson’s (1989) Maps of Meaning prior to the OU symposium, I was struck by the absence of religion. For cultural geographers writing in the late 1980s religion was studiously avoided, b...
Highlights
Re-reading Jackson’s (1989) Maps of Meaning prior to the OU symposium, I was struck by the absence of religion
For cultural geographers writing in the late 1980s religion was studiously avoided, belonging to the traditions of earlier cultural geographies and absent too in the cultural studies of race from which Jackson’s new cultural geographies drew inspiration
As Laurie (2010) suggests, it is no longer taboo for critical cultural geographers to assert that religious identifications or sensibilities matter and that their capacity for shaping cultural geographies needs to be included in analysis
Summary
Re-reading Jackson’s (1989) Maps of Meaning prior to the OU symposium, I was struck by the absence of religion. As Laurie (2010) suggests, it is no longer taboo for critical cultural geographers to assert that religious identifications or sensibilities matter and that their capacity for shaping cultural geographies needs to be included in analysis.
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