Profane Space Research Articles

Le silence gestuel, source de langages musicaux

This article is interested in the process by which the gestural silence, far from personified the vacuity or the idleness, can be source of sound production, that it is about musical language or, in contrast, about indefinite sounds. Two examples will illustrate this approach : 1 -The conducting gesture : when the silence conducts sounds Real mirror of the performer gesture, the conducting gesture - beaten at the origin of noisy way to put itself in the service of the musical production - knew how to, having crossed many transformations and controversies, having imposed within the world of the sound aesthetics the authority of its silence. 2 -The silent player : the case of 4'33" Brief presentation and analysis of 4'33", works sometimes called to good or bad escient "Silent piece", where the place left vacant by the sacred space of the stage, is immediately occupied by the profane space of the public (whispers, coughs, outer noises). Two examples will illustrate this approach : 1 -The conducting gesture : when the silence conducts sounds Real mirror of the performer gesture, the conducting gesture - beaten at the origin of noisy way to put itself in the service of the musical production - knew how to, having crossed many transformations and controversies, having imposed within the world of the sound aesthetics the authority of its silence. 2 -The silent player : the case of 4'33" Brief presentation and analysis of 4'33", works sometimes called to good or bad escient "Silent piece", where the place left vacant by the sacred space of the stage, is immediately occupied by the profane space of the public (whispers, coughs, outer noises).

From Polis to Borders: Demarcation of Social and Ritual Space in the Sanctuary of Poseidon at Kalaureia, Greece

This article focuses on three interrelated themes in the study of ancient Greek religion, looked at through the mateiral evidence from the sanctuary of Poseidon at Kalaureia on the island of Poros, Greece. First, I look at the so-called polis model and its applicability to an interpretation of Kalaureian material related to the cultic life of the sanctuary from the point of view of the 'historiography' of Greek religion. I then discuss the historical context of the archaeological material, with particular emphasis on the topic of the sanctuary as a known place of asylum particularly during the Hellenistic period. Thirdy, I examine the archaeological material related to eating and dining and its potential connections to the demarcation between sacred and profane activities and between sacralised and profane space in the sanctuary, with special interpretative attention to the significance of border(s) and boundaries. Drawing attention to these issues may help us understand the dynamics and interplay between 'official' and 'private' aspects of ancient Greek religion, within both the tradition of the scholarship of ancient Greek religion and the so-called 'archaeology of cult'.

The Making of Churchyards and Parish Territories in the Early-Medieval Landscape of France and England in the 7th-12th Centuries: A Reconsideration

NEW developments in burial archaeology and recent re-assessments of historical evidence compel a reconsideration of the transition from unassociated burial-grounds to churchyards. This paper focuses on five inter-related aspects: the interpretation of scattered burials in Early-medieval settlements, the re-use of barrows and Roman buildings for burial, the doctrinal elaboration of the churchyard as a bounded sacred place, the process of the reduction of burial-grounds and the relationship between burials and parish boundaries. It is argued that a great variety of burial locations were in use during the Early Middle Ages, and that this does not constitute evidence for evaluating the level of Christianization among the rural population. It is only between the 10th and the 12th centuries that the churchyard was established as the sole legitimate burial place for the parish community. The archaeological evidence for the topographical evolution of burial-grounds mirrors the shifting boundaries between the living and the dead, and between sacred and profane spaces. The comparison of archaeological evidence on both sides of the Channel reveals more similarities in the development of burial practices than might be expected.

Spatial Succession of Sacred Space in Chicago

Religious landscapes tell much more about a place than just religious adherence. The oftentimes strong correlation between ethnicity and religion means that a religious landscape can also be an ethnic landscape. In urban centers like Chicago, ethnic neighborhoods have long been identified by their central places of worship. The ethnic composition of neighborhoods, however, is not static. As one group moves up and out, another moves in. As a result, places of worship built to accommodate the original ethnic/religious group become places of worship for new residents. In the transition, new and growing groups may choose to share sacred space with the older and declining group. Through spatial succession of sacred space, sharing of sacred space, and converting profane space into sacred space, the ethnic groups of Chicago have created a fascinating and ever-changing religious landscape that tells much about the many different groups who live and worship in the city.

Sacred Places and Profane Spaces: Essays in the Geographies of Judaism, Christianity, and Islam. Edited by Jamie Scott and Paul Simpson-Housley. Contributions to the Study of Religion 30. New York: Greenwood Press, 1991. xiv + 200 pp. $42.95.

Sacred Places and Profane Spaces: Essays in the Geographies of Judaism, Christianity, and Islam. Edited by Jamie Scott and Paul Simpson-Housley. Contributions to the Study of Religion 30. New York: Greenwood Press, 1991. xiv + 200 pp. $42.95.

Book Review: Sacred Places and Profane Spaces: Essays in the Geographies of Judaism, Christianity, and Islam

Book Review: Sacred Places and Profane Spaces: Essays in the Geographies of Judaism, Christianity, and Islam

Sacred Places and Profane Spaces: Essays in the Geographics of Judaism, Christianity, and Islam. Jamie Scott , Paul Simpson-Housley

Previous articleNext article No AccessBook ReviewsSacred Places and Profane Spaces: Essays in the Geographics of Judaism, Christianity, and Islam. Jamie Scott , Paul Simpson-Housley David CarrascoDavid Carrasco Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 74, Number 2Apr., 1994 Article DOIhttps://doi.org/10.1086/489378 Views: 3Total views on this site Copyright 1994 The University of ChicagoPDF download Crossref reports no articles citing this article.

Sacred Places and Profane Spaces: Essays in the Geographics of Judaism, Christianity and Islam

Sacred Places and Profane Spaces: Essays in the Geographics of Judaism, Christianity and Islam

The Control of “Sacred” Space: Conflicts Over the Chinese Burial Grounds in Colonial Singapore, 1880–1930

In traditional societies, a sense of the “sacred” is often inherent in the form of the urban built-environment, which, in turn, cannot be understood apart from the “mythical-magical concern with place”. According to Mircea Eliade, the act of settlement itself is perceived as a re-enactment of the mythical creation of the world. Ancient Indian cities were designed according to a mandala replicating a cosmic image of the laws governing the universe and, similarly, Chinese cities were conceived as “cosmo-magical symbols” of the universe. These cities were laid out as terrestrial images of the macrocosmos, distinct spaces sacralized for habitation within a continuum of profane space.

Patterns of Isolation by John Moss, and: Vertical Man/Horizontal World by Laurence Ricou

124 on the general acting style of Booth and refers to a recording of Booth's address to the senate in Othello; and The Shakespeare Promptbooks (Urbana and London 1965); A.C. Sprague and J.C. Trewin's Shakespeare'sPlays Today (Columbia, South Carolina 19 71); and the various volumes of The London Stage (Carbondale, 111. 1960-68). 19 Louis Marder, His Exits and His Entrances (Philadelphia 1963), p 63. 20 R.C. Bald, "Shakespeare on the Stage in Restoration Dublin," p m l a 56 (1941), 369-78. 21 Elsewhere, for example, Matteo makes no use of the material to be found in the surviving prompt books of Henry Irving, Tommaso Salvini, Edwin Booth, and Ellen Terry. alan r . young / Acadia University John Moss, Patterns of Isolation (Toronto: McClelland & Stewart 1974). 256. $4.95 Laurence Ricou, Vertical Man/Horizontal World (Vancouver: University of British Columbia Press 1973). xii, 15 1. $4.50 paper, $8.00 cloth Metaphors of space, latent in “ patterns,'' obtrusive in "vertical" and "horizon­ tal," mark the emphasis on a sense of place in two works by young Canadian critics, Laurence Ricou and John Moss. Moss and Ricou have been thoroughly reviewed in Canadian learned journals and in the public press. My intention here is to view them as part of a new and important direction of thought observable in disciplines other than literary criticism. Zoologists, such as Conrad Lorenz, have told us that territoriality is a drive in animals at least as powerful as a sexual urge; Heidegger has placed "Environmentality" in a central position in Being and Time: psychologists such as Piaget have explored the child's conception of space. Sociologists, predictably, have jargonized the anthropology of space as "proximics." From Buckminster Fuller, Howard Mumford, and others have come studies in spatiality and behaviour. Influential critics have begun a similar exploration of the use of space in literature: Bachelard expounds on the spatial qualities of words, the "poetics of space"; Eliade enumerates the geographical elements, the sacred and profane spaces, of myth. Considering this massive movement of modern thought, we should examine with interest Laurence Ricou's Vertical Man/Horizontal World, and John Moss's Patterns of Isolation. Ricou presents analysis of the way a sense of prairie space has affected our western writers, from Stead, Grove, and Ross, to Wiebe and Laurence. Moss presents a more general view of Canadian writing, categorized according to the placement of the individual in social space, as a member of a garrison, as an exile on the frontier, as a colonial, or as an immigrant. Under these headings, Moss analyses Emily Montague, Wacousta, 125 The Imperialist, The Sacrifice, and builds to a broad range of other Canadian novels. These two books of criticism, then, study the use made by creative writers of a common fact: the sense of isolation stirred in consciousness by the physical and cultural landscape of Canada. Moss discriminates three ways in which novelists have used the fact of isolation. First is the social effect of exile, of inhabiting a garrison, literal or figurative. This sets emphasis on social space, distance from native society and from wilderness. The essence of exile is the sense of being set apart socially both from "home" and from the native experience. A second group of writers focuses on psychological space. These novelists analyse the impact on the psyche of Canadian climate and land forms. The "geophysical imagination," Moss says, reflects and filters and ultimately controls and recreates the physical region. Third, novelists may concentrate on aesthetic distance: on the space between the author and his creation. Ironically, Moss says, many a Canadian author has exploited the gap between his own consciousness and that of his protagonist. This creation of aesthetic space represents a third way of using the isolate. From each of the three sections of Moss's book, there emerges a recurring stereotype. From studies of exile comes the image of the Indian lover, a paradoxical link between garrison and threatening wilderness. From psychological studies of human creativity and love in face of an immense and aggressive landscape comes the ubiquitous figure of the bastard, "correlative of geophysical and human isolation in moral conjunction." Finally, in books...

Desire and Denial: Sacred and Profane Spaces in ʿAbd al-Ḥamīd Jawdat al-Saḥḥār's Novel "In the Caravan of Time"

Throughout the 20th century contributions of Egyptian writers have been instrumental in the processes of mapping, or remapping, the world. Through their writings they have contributed to the production of rural, urban, and national spaces. This paper scrutinizes the narrated spaces in ʿAbd al-Ḥamīd Jawdat al-Saḥḥār’s realist novel In the Caravan of Time. The study analyses the position of al-Saḥḥār’s work within Egyptian literary discourse. Drawing on anthropological theories, it shows how the novel’s protagonist experiences the negotiation of spaces and their boundaries during the transition to modernity. Furthermore the study demonstrates that this transition takes on the form of an initiation of which the underlying force is desire. It turns out that desire and its repression are essential factors which contribute both to the redefinition of the self and the Other and to the remapping of the world.