Profane Space Research Articles

REMINISCENCES OF PROFANUM AND SACRUM IN THE POETICS OF SERHII ZHADAN

The article examines the transformation of sacred and profane motifs in Serhii Zhadan’s creative work. In particular, a comparative analysis of early poems and modern poetry was carried out. The key sacred and profane images are revealed, which acquire a new meaning in the author’s authentic reading. Philosophical and intimate lyrics resonate with the Bible and profane space as a canvas of being. Serhii Zhadan’s early poems are full of hope and love and retain a fractal structure. The poet's modern poems illustrate the artist’s maturity and poise. On the other hand, modern Zhadan becomes more straightforward and uncompromising. Sacrum and profanum are not always opposite, but always complementary concepts in Serhii Zhadan’s work. Today, Serhii Zhadan addresses not only his contemporaries, but also the dead and the unborn, as Taras Shevchenko once did. The figure of Serhii Zhadan should be considered comprehensively through the prism of his activities. After all, volunteering and participation in a large number of public initiatives with the aim of enlightenment, the revival of the Ukrainian nation not only affects the artist's creativity, but also brings him to the forefront of the cultural and military front.

Dwelling and healing with saints and jinn in the haunted landscapes of Palestine

The Jinn of Islamic and Middle Eastern popular mythology play a role in maintaining spatial divisions between sacred and profane space, public and protected areas, and acceptable and exceptional behaviour. Though research on jinn continues to be of importance in cross-cultural psychology, the rich relationship between jinn and place has largely been lost or severed. This paper seeks to restore this link through an examination of the relationship between unseen spirits and place in Palestine and throughout the Levant ( Bilad ash-Sham). Drawing upon both European and Palestinian historical ethnographic writing, as well as oral history interviews with Palestinian elders, this paper examines spatial practices that can attract, prevent, or heal harm from jinn and other unseen forces, as well as places where such spirits dwell, including graveyards, caves, wells, sacred trees, and shrines. Jinn play a dual role in helping to protect the sanctity of these places, while also threatening to violate the intimate space hearth and home. In this way, jinn play an important role in both establishing, and at times blurring and negotiating social mores and their related physical boundaries. In examining how jinn threaten the sanctity of homes and bodies, but also how place-dwelling spirits help to heal bodies and sooth souls, this paper moves beyond mere metaphorical understandings of spectral geographies to understand the material implications of unseen and imagined forces. By doing so, this paper builds upon recent research exploring the deep connection between the environment and spiritual/sacred understandings of place.

Kesinambungan dan Perbedaan Rumah Sumba di Dalam dan di Luar Praingu

The Sumba house is characterized by traditional architecture on the island of Sumba, some of which have changed from their original characteristics and some others have retained their original characteristics. If you compare the Sumba houses in praingu (traditional villages) with the houses of Sumbanese people in cities or along roads that are characterized by modern or contemporary houses, the differences in characteristics are easy to see. It is different if the houses with Sumba architectural characteristics outside Praingu are compared to those inside Praingu. There are interesting things to say. They look the same, but have significant differences. This paper aims to describe the continuity and different of Sumba houses with traditional Sumba architecture in Anakalang compared to the original Sumba houses located in Praingu Galubakul. The focus of this research is to look at the continuity and differences in the form-function-meaning aspects of traditional Sumba houses within praingu and outside praingu. This research was produced through a qualitative research process based on a phenomenological-husserlian approach, using field observation and in-depth interview methods. The case is the Sumba house in Anakalang which is outside Praingu (Galubakul) and the owner is bound by Sumba culture. There is continuity and different in the Sumba house in Anakalang. Form and meaning continue to be continuous, but there is a change in the function of the building. Continuity occurs due to aspects of adherence to tradition, while changes occur in the addition of new functions, changing functions and deleting functions due to the establishment of a modern lifestyle. The religious (spiritual) aspect of the homeowners related to the Marapu belief and fear of praingu integration is a determining factor for the continuity of the form and meaning of the architecture of the Sumba house. Modern lifestyle is a determining factor in changing the center room from the status of a sacred space to a profane space.

Raised Eyes and Humble Hearts: The Body as/in Space in Pss 123 and 131

As a mobile spatial field, the human body is a space andfunctions in space. The body governs spatial orientation and perceptions of direction, location and distance and determines human experiences and representations of space on the continuum between positive and negative and/or sacred and profane space. In the Psalter, space is represented and experienced through the eyes of a "lyrical I" whose body is located off-centre, in chaos and despair, or at-centre, in harmony and peace. Supplication and praise, ritual and prayer are all expressions of the lyrical I's desire to be located at-centre, in the presence of the deity, in sacred space. Sacred space is not an ontological location, but a subjective, bodily experience of being in the presence of the divine. An analysis of the whole-body experience of the lyrical I in Pss 123 and 131 illustrates the poet's longing for (Ps 123) and experience of being at-centre (Ps 131), in divine presence, i.e., in sacred space.

LANGUAGE REPRESENTATION OF SPACE (BASED ON THE MATERIAL OF THE TEXTS OF UKRAINIAN SPELLS)

The purpose of the article is to study the linguistic representation of space in the texts of Ukrainian folk spells. To achieve the goal we are to fulfill the following tasks: to define a vocabulary for the designation of spatial concepts, which presents consecrated (clean) and profane (impure) space; analyze traditional formulas that denote space; to describe the linguistic means by which the limitlessness, dynamism, and mobility of space are expressed in the texts of Ukrainian spells. We present examples of Ukrainian spells in the forms in which they occur in the studied texts. So, in the texts of Ukrainian folk spells, we can see the functioning of a consecrated (clean) and a profane (impure) space, the reflections of which are reflected in the vocabulary to designate spatial concepts. Mobility, dynamism of space is conveyed by verbs of motion, and one of the spatial representatives is the lexeme sea, which in turn activates the epithet blue. In addition to verbs of motion, spatial semantics are conveyed by nouns and adverbs of place. Traditional formulas denoting space include constructions with the prepositions by, near, through, in, on, and geographical designations. Clean space is associated with the presence of Christian characters in it, but diseases are sent to places with the meaning of remote (unclean) space. The heavenly space of spells is represented by the symbols the sky, the sun, the moon, stars, and a fiery bugalo. Earthly space contains realities represented by lexemes denoting abstract space (north, south, west, east, side, parts, earth), natural landscape (mountains, forests, mounds, driftwoods, thickets, banks, stones, stumps, slums, ravines), formed territories (road, yard) and buildings (house, church). The spells denoting space are represented by plant names: trees (oak, willow, pear), bushes (viburnum), flowers (rose), herbs (mint, primrose, rowan), agricultural crops (rye), as well as generalized names of plants (tree, grass) and their parts. The lower water-land world is represented by the following nominations: snake, serpent, viper, plow, pike, dead man, devil. Prospects for further research consist in the study of the category of time in the texts of Ukrainian spells.

Kesinambungan dan Perbedaan Rumah Sumba di Dalam dan di Luar Praingu

The Sumba house is characterized by traditional architecture on the island of Sumba, some of which have changed from their original characteristics and some others have retained their original characteristics. If you compare the Sumba houses in praingu (traditional villages) with the houses of Sumbanese people in cities or along roads that are characterized by modern or contemporary houses, the differences in characteristics are easy to see. It is different if the houses with Sumba architectural characteristics outside Praingu are compared to those inside Praingu. There are interesting things to say. They look the same, but have significant differences. This paper aims to describe the continuity and different of Sumba houses with traditional Sumba architecture in Anakalang compared to the original Sumba houses located in Praingu Galubakul. The focus of this research is to look at the continuity and differences in the form-function-meaning aspects of traditional Sumba houses within praingu and outside praingu. This research was produced through a qualitative research process based on a phenomenological-husserlian approach, using field observation and in-depth interview methods. The case is the Sumba house in Anakalang which is outside Praingu (Galubakul) and the owner is bound by Sumba culture. There is continuity and different in the Sumba house in Anakalang. Form and meaning continue to be continuous, but there is a change in the function of the building. Continuity occurs due to aspects of adherence to tradition, while changes occur in the addition of new functions, changing functions and deleting functions due to the establishment of a modern lifestyle. The religious (spiritual) aspect of the homeowners related to the Marapu belief and fear of praingu integration is a determining factor for the continuity of the form and meaning of the architecture of the Sumba house. Modern lifestyle is a determining factor in changing the center room from the status of a sacred space to a profane space.

Bodily-Material Culture Techniques in the Spaces of the Devotional Revolution

Abstract This essay addresses how new procedural knowledge was promoted during the devotional revolution in nineteenth-century Ireland, particularly in relation to bodily-material culture techniques. It argues that a more orthopraxic physical disposition was a significant aspect of the experience and practice of Catholicism, and suggests ways of thinking about that in relation to religious imagination and space. In this, it sees bodies as connected to artefacts through material practices. The bodily-material culture techniques under discussion include gesture, ways of interacting with objects and spaces, and in general the embedding of new forms of material knowledge and body schema. In this, this essay re-examines the relationship between religious and secular space during this period. On the one hand, at this time the intense construction and prominent siting of thousands of religious buildings including churches, denominational institutions and entire urban quarters suggest that sacred and secular spaces were highly defined and circumscribed. However, a focus on bodies and objects also suggests the idea of immanence, and a more fluid inter-relationship between sacred and profane space than might be generally considered. The contribution draws largely on regulatory and instructive literature including catechisms and popular devotional tracts, personal testimony and specific liturgical and devotional objects and spaces.

Liminality-Ecumenical Space in the Dumia Umbanua Ritual in Kaima Village, North Minahasa

This article wants to see how far the ritual role of village governance, which in Tonsea language is called Dumia Umbanua, creates a Limanalytic Space based on the ecumenical movement of church denominations in Kaima Village, North Minahasa Regency. The implementation of this ritual adheres to the concept of the Minahasa local beliefs of the past, making requests to stones, trees, waruga (Minahasa ancestral graves), giving offerings in the form of offerings is a form of teaching that is far different from the Christian-Catholic religious teachings that exist in Kaima Village today. So the act of letting go of religious identity and taking part in rituals by church leaders is the topic of this research. The theory used is Limanality from Victor Turner who sees the influence of ritual implementation to bring parallels between church denominations in a village regardless of majority and minority positions and religious identity. By doing this in practice, the churches formed an ecumenical movement by leaving their respective sacred spaces and entering the profane space and even creating a space of liminality which can be interpreted as a form of ecumenical-liminal space through the implementation of the Dumia Umbanua Ritual.

Cultural View on the Scheme of the Dome and Altar Painting of the Orthodox Church

The purpose of the work is to show the difference and interdependence between the schemes of paintings of the dome and the altar of the Orthodox Church and their purpose as the most sacred spaces. The research methodology consists in the application of a number of approaches. The analytical method is used to comprehend the literature on the topic of the article; the interdisciplinary method helps to comprehensively study the factual material and obtain new knowledge; and the systemic approach with a whole range of methods (semiotic, culturological, iconographic, field (namely, collection of visual material), hermeneutic, descriptive, comparative, and theoretical generalisation). The scientific novelty of the study is that for the first time the dome and the altar of the Orthodox Church are considered as identically sacred parts of it and at the same time as the most sacred temple spaces, which is reflected in the schemes of their paintings. Conclusions. In the inner space of the Orthodox Church, religious ideas about the ‘upper’ and ‘lower’ world, about the sacred and profane space are concretised with the help of architecture and sacred images recorded in the monumental church painting. In the temple, which is sacred in its purpose, however, there are differences in the expression of holiness. These differences from the point of view of the cultural approach can be marked by the binary opposition "sanctus – sacer". Thus, both the domed and the altar space of the Orthodox Church reflect the main church dogmas and doctrinal truths, which emphasises their sacredness in the sense of sanctus. At the same time, the painting of the sacred space of the dome reflects the Orthodox teachings open to every Christian, while the painting of the altar emphasises that this place of service of the "initiates" is available only to priests, performers of church rites, mainly the Eucharist.
 Key words: sacred space, temple painting, dome, altar, temple painting scheme, sacred, iconographic theme.

Marie's Lais and the Movement from Romantic to Religious Space

Marie's Lais and the Movement from Romantic to Religious Space E. L. Risden The focused, confined narrative form of Marie de France's late-twelfth century Lais allows for interesting concentration on a limited number of spaces. We might expect a medieval author to direct attention pretty clearly to a thematic purpose and to use spatiality to enhance that purpose; Marie did exactly that. Each lai/story uses space, especially a comparison of open and confined spaces, to enhance a moral purpose, and the collection as a whole exploits space to take a specifically spiritual turn at its conclusion. The medieval context of spatiality is interesting in itself. The imaginary Middle Ages often relies on dungeons and castles as common motifs, but the most significant "spaces" historically may instead be cathedrals, architectural marvels and normally centers of their community. Frederick Artz notes in The Mind of the Middle Ages that "[t]o support the vaulting above, the [Romanesque] walls had to be heavy . . . and the isles had to be narrow" yielding "dark interiors . . . pierced only with small windows."1 Artz adds that the "great churches" had attached monasteries that were "great centers of learning and craftsmanship" and "exchanged with other monastic centers": enclosed spaces in themselves, they opened connections in the larger world. The Gothic approach that followed, however, finding more means for expansiveness and the introduction of light to the interior, modified "the whole structure and feeling of [a] church."2 The movement from the darker and more enclosed Romanesque architecture to the brighter, more airy and expansive Gothic style echoes the time's growing cosmology. While Dante used an earth-centered universe, the Commedia at least has a global earth with an expansive Empyrean (though of course it focuses on God); Dante's world offered growing opportunities for individuals to travel imaginatively and in fact beyond the environs of their own birthplace. [End Page 65] Medieval literature kept also an interest in small places—see for instance Julian of Norwich's Showings and the Ancrene Wisse (or Ancrene Riwle), accounts of or for anchoresses, where the hermetic cell represents an ideal of detachment from the world and absorption in prayer and devotion. In such cases the spatial limitation comes from a religious choice, not from someone else's imposition, with a goal of reaching the ultimate spiritual expansion in Salvation. We can contrast hermetic works with Margery Kempe's religious pilgrimages—at once worldly and sacred—and the spiritual expansiveness of The Cloud of Unknowing, but also with The Travels of Sir John Mandeville—in the latter case, while the story is expansive, the author or compiler probably wasn't John Mandeville, and he probably didn't undertake any of the travels elaborated in the collection. John Mandeville, Englishman from St. Albans, was perhaps a Frenchman or a Fleming, deriving his sense of places and spaces from books rather than actual travels. The stories provide alternatives—pretty spectacular ones—to spiritual enclosure, choices for or descriptions of an active rather than enclosed life. Consideration of how medieval authors use spatiality requires yielding to allegorical as well as literal readings: broader application of narrative layering comprises an essential part of their narrative landscape and its expansiveness. Marie's spatial context entered the medieval world long before Dante's and Chaucer's. While all three at one time or another used courtly love, the Lais centralize it, turning secular or profane space toward spiritual space.3 The temporary ascending spiral of Dante's Purgatory with its periods of waiting modulates the permanent spirals of Inferno (descending) and Paradise (ascending), and movement through space brings attention to memorable—from terrifying to illuminating—individual places. Chaucer's social space contracts within the Tabard Inn, expands along the road to Canterbury, and contracts repeatedly around the individual pilgrims for their storytelling. The Old English "Wanderer" and "Seafarer" poems open up the world to the nearly endless space of loss and exile, while riddling poems such as "The Wife's Lament" and "Wulf and Eadwacer" seem to contract it around enclosures. Christine de Pizan metaphorizes her "City of Ladies" as the book in which the accounts of the ladies appear: the book encloses...

Educated Girls, Clothes and Christianity: Subverting Mabel Shaw’s Sartorial Agenda on the Colonial Zambian Copperbelt, 1925–1964

Mabel Shaw, a missionary educator who founded a boarding school for African girls at Mbereshi in modern Zambia’s Luapula province at the inception of the 20th century, perceived her former schoolgirls who jettisoned mission-inspired clothes and took to wearing modern apparel in the mine compounds of the Copperbelt as relapsed Christians who had reverted to worldliness. The missionary held that this situation was a consequence of the girls’ urbanisation on the Copperbelt, an area she dismissed as a profane space that induced individualism, materialism and secularism in Africans. This article, based chiefly on Mabel Shaw’s own writings, oral interviews and short life histories of ex-Mbereshi pupils, questions her perceptions. Informed by academic scholarship that explores the myriad ways in which colonial subjects subverted imperial and missionary cultural projects and highlights connections between religion and material consumption, I suggest that Shaw’s former schoolgirls in the Copperbelt embraced stylish apparel to express Christian modernity and to lay claim to social respectability and church leadership.

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[inline-graphic 01i] Doron Bar [End Page 229] Click for larger view View full resolution [End Page 230] [End Page 231] [End Page 232] [End Page 233] [End Page 234] [End Page 235] [End Page 236] [End Page 237] [End Page 238] Click for larger view View full resolution [End Page 239] Click for larger view View full resolution [End Page 240] Click for larger view View full resolution [End Page 241] [End Page 242] Click for larger view View full resolution [End Page 243] Click for larger view View full resolution [End Page 244] [End Page 245] [End Page 246] [End Page 247] Doron Bar Schechter Institute for Jewish Studies Jerusalem, Israel Footnotes 1. 2. James Duncan and David Ley, "Representing the Place of Culture," Place / Culture / Representation, ed. James Duncan and David Ley (London: Routledge, 1993), 1–24; Don Mitchell, Cultural Geography: A Critical Introduction (Oxford: Blackwell, 2000), 37-65; Yi-Fu Tuan, "Centennial Forum: Cultural Geography: Glances Backward and Forward," Annals of the Association of American Geographers 94 (2004): 729-33. 3. Julia Brauch, Anna Lipphardt, and Alexandra Nocke, eds., Jewish Topographies: Visions of Space, Tradition and Place (London: Routledge, 2016) 4. Ruth Kark, The Land That Became Israel: Studies in Historical Geography (New Haven, CT: Yale University Press, 1990); Maoz Azaryahu, Tel Aviv, Mythography of a City (Syracuse, NY: Syracuse University Press, 2007); Stanley Waterman, "Ideology and Events in Israeli Human Landscapes Revisited," Jewish Journal of Sociology 57 (2015): 77-104. 5. Harold Brodsky, ed., Land and Community: Geography in Jewish Studies (Bethesda: University of Maryland Press, 1998), 147-52. 6. Yoram Bilu, The Saints' Impresarios: Dreamers, Healers, and Holy Men in Israel's Urban Periphery (Boston: Academic Studies Press, 2010). 7. Jamie Scott and Paul Simpson-Houseley, Sacred Places and Profane Spaces (Westport, CT: Greenwood Press, 1991); Simon Coleman and John Elsner, Pilgrimage: Past and Present (London: British Museum Press, 1995); Robert H. Stoddard and Alan Morinis, eds., Sacred Places, Sacred Spaces: The Geography of Pilgrimage (Baton Rouge: Louisiana State University Press, 1997). 8. Ian Reader, "Pilgrimage Growth in the Modern World: Meanings and Implications," Religion 27, no. 3 (2007): 210-29; S. Brent Plate, "Introduction: The Varieties of Contemporary Pilgrimage," Crosscuents 59, no. 3 (2009): 260-67; Simon Coleman, "Ritual Remains: Studying Contemporary Pilgrimage," in A Companion to the Anthropology of Religion, ed. Janice Boddy and Michael Lambeck (Oxford: Wiley Blackwell, 2013), 294-308. 9. R. Stoddard, "Defining and Classifying Pilgrimages," in Stoddard and Morinis, Sacred Places, Sacred Spaces, 41-60. 10. Daniel H. Olsen, "Tourism and Informal Pilgrimage among the Latter-Day Saints," in Tourism, Religion and Spiritual Journeys, ed. Dallen J. Timothy and Daniel H. Olsen (Abingdon: Routledge, 2006), 254-70; Hamlet Melkumyan, "Informal Shrines and Social Transformations: The Murids as New Religious Mediators among Yazidis in Armenia," in Sacred Places, Emerging Spaces: Religious Pluralism in the Post-Soviet Caucasus, ed. Tsypylma Derieva, Florian Muhlfried and Kevin Tuite (New York: Berghahn, 2018), 177-202. 11. Alan Morinis, "Introduction: The Territory of the Anthropology of Pilgrimage," in Sacred Journeys: The Anthropology of Pilgrimage (Westport, CT: Greenwood Press, 1992), 14-15. 12. Susan Sered Sta, "Rachel's Tomb: The Development of a Cult," Jewish Studies Quarterly 2, no. 2 (1995): 103-48. 13. Ian Reader, Pilgrimage: A Very Short Introduction (Oxford: Oxford University Press, 2015), 1-19; Jens Kreinath, "The Seductiveness of Saints: Interreligious Pilgrimage Sites in Hatay and the Ritual Transformations of Agency," in The Seductions of Pilgrimage: Sacred Journeys Afar and Astray in the Western Religious Tradition, ed. Michael A. Di Giovine and David Picard (Suey: Ashgate, 2015), 121-43. 14. Yoram Bilu, "Dreamers in Paradise: The Rise and Fall of a New Holy Site in Beit She'an, Israel," in Jewish Studies at the Crossroads of Anthropology and History: Authority, Diaspora, Tradition, ed. Ra'anan S. Boustan, Oren Kosansky, and Marina Rustow (Philadelphia: University of Pennsylvania Press, 2011), 80-101. 15. 16. 17. Shmuel Safrai, "Pilgrimage to Jerusalem at the End of the Second Temple Period," in Studies on the Jewish Background of the New Testament, ed. Otto Michel et al. (Assen: Van Gorcum, 1969), 12-21. 18. Eyal Ben Eliyahu, "'On That Day, His Feet Will Stand on the Mount...

Le « mythe » de l’adolescence dans Le roman de l’adolescent myope de Mircea Eliade

"The Myth of Adolescence in Mircea Eliade’s Diary of a Short-Sighted Adolescent. The article investigates the origins of this novel, which was published decades after its completion, thus identifying the elements that are specific to the genres of the self (autobiography, journal, Bildungsroman). It analyzes some key terms of Mircea Eliade’s world vision which can be pertinently applied to the Diary of a Short-Sighted Adolescent. The article demonstrates the way in which the young Eliade conceives his relation to the profane time of adolescence (the high school years), as well as to its profane spaces (such as the school, the attic, the library), and how he is able to move towards a sacred spatiality and temporality, both of which are spiritualized through his readings and imaginary. This return ab origo, aiming at a better understanding of the homo saber that Mircea Eliade has become, facilitates the sketching of a literary myth – i.e., that of adolescence. Keywords: Mircea Eliade, Diary of a Short-Sighted Adolescent, Bildungsroman, sacred and profane, the myth of adolescence "

L’écriture de l’Italie chez Dominique Fernandez : sacralisation d’un espace profane

"Italy in the Writings of Dominique Fernandez: The Sacralization of a Profane Space. For Dominique Fernandez, writing about Italy is associated with a quest for original androgyny. The Italian space supports a return to a primitive existence. Synonymous with freedom and sexual undifferentiation, it allows us to find prelapsarian paradise, where the boundaries between the sexes did not exist. Mircea Eliade’s works follow the same logic. Indeed, the author studies the nostalgia for the origins which incites man to discover the mythical primordial era sanctified by the gods. Hence, this article blends the historical-religious endeavor with the literary approach which, though unable to go back in time, keeps repeating it indefinitely, thanks to the demiurgic power of the writer. Keywords: Italy, sacred space, secular space, lost paradises, writing "

Reconfigurations of the Exhibition Space – Case Study: Cristi Rusu Exhibition at the Plan B Gallery

"Reconfigurations of the Exhibition Space – Case Study: Cristi Rusu Exhibition at the “Plan B” Gallery. In this paper I focus on a case study concerning the Cristi Rusu exhibition, The Only Thing I Am Sure about in This Life Lies above My Head, from the Plan B Gallery in Berlin (March 6 – April 11 2020). By integrating some interventions specific to land art in the gallery space (and, therefore, transforming it), Cristi Rusu manages to transgress the conventional limits imposed by the idea of a white cube gallery neutral space. The art gallery’s space functions as a medium for developing artistic discourse as the project tries to detach from the tradition and ideologies already incorporated in a certain place and time, in search for the sublime. Keywords: Plan B Gallery, Cristi Rusu, sublime, the archive, “profane space”, non-site "

Konsep Ruang Sakral dan Profan Pasar Gawok

The purpose of this study examines the concept of the sacred space and profane of Gawok market Sukoharjo which was formed and grew because of the beliefs held between the Gawok community and the previous King Kasunanan. From this belief, traditions and cultures are created, such as the determination of the Pon market day, the Angon Putu Tradition, the Sesajen Jum’at Ritual, the Kulo Nuwun Ritual, the Nyuwun Pitedah Ritual, and the Ngubur Blanjan Ritual. Qualitative research methods are used to explore and observe research objects in depth and then describe the state of cultural traditions such as places, social behavior, activities, market activities that are not yet known specifically for analysis of the influence of the concept of sacred and profane spaces that form a market tradition. The result of this concept is to create a local cultural identity and character of local wisdom and the noble norms of the Gawok market to make the market survive and exist until now amidst current penetration and modernization.

As above so down below: location and memory within the Neo-Assyrian mortuary cult

ABSTRACT Understanding mortuary ritual provides new perspectives for interpreting spatial collective memory and the relationship between elite and non-elite practices. Aššur serves as a case study to investigate the mortuary cult of the Neo-Assyrian period via ‘necrogeography’ in Mesopotamia. This study compares the textual sources to architectural and material features of elite and non-elite spaces in which burials and tombs were located. Neo-Assyrian domestic burials and their associated cults are then compared to the royal tombs and rituals surrounding the death of rulers. Concepts of space and memory from the theoretical works of Pierre Nora and Mircea Eliade are applied to Mesopotamian ideas of death and the afterlife to understand the necrogeographies of Assyrian burials in relation to the living. This conceptualizes location and memory in relation to sacred and profane space, concluding that burials were intentionally placed to establish a link to the underworld, benefitting both the deceased and the living.

The sacredness of places in magersari sunanate palace

Keraton (the Javanese palace) cannot be separated from the existence of sacred spaces and profane spaces manifested in the spatial hierarchy values. Magersari, a settlement located within the palac...

Sacred and Profane Space: The Priestly Character of Exodus 20:24–26 and Its Reception in Deuteronomy 12

Abstract Traditionally, the “altar law” of Exod 20:24–26 has been understood as a law in which God promises to appear in every place where the Israelites build altars. Deuteronomy 12 then has been interpreted as a polemic rejection of this “altar law,” mandating one single place of sacrifice. However, intertextual connections link the so-called altar law of Exod 20:24–26 to the concept of sacred versus profane territory, whereby sacred territory is sanctified by God’s presence. The holy territory of Mt. Sinai, delimited by a line (Exod 19:12), is transferred to the tabernacle as its transportable counterpart, when God enters the tabernacle (Exod 40:35). Such an interpretation also sheds different light on the relationship between Exod 20:24–26 and Deut 12.

Sacred Ritual, Profane Space: The Roman House as Early Christian Meeting Place. By Jenn Cianca. Studies in Christianity and Judaism Series 1. Montreal: McGill-Queen's University Press. xii + 236 pp. $110.00 cloth; $34.95 paper.

Sacred Ritual, Profane Space: The Roman House as Early Christian Meeting Place. By Jenn Cianca. Studies in Christianity and Judaism Series 1. Montreal: McGill-Queen's University Press. xii + 236 pp. 34.95 paper. - Volume 88 Issue 4