This book proposes that we can learn from Tokyo about the instrinsic importance of in-between realms to an international culture: the sanctuaries. It argues that certain urban societies are more robust than others because they offer socio-spatial capacities that enable the development of skills for coping with modern forms of living. It studies places that may open the way to an international culture, namely market places, venues for performing arts and religious sites, which – with particular reference to the Durkheimian tradition – are considered here in their quality as sanctuaries. From its empirical analysis of such sanctuaries in Tokyo, this book develops a more general theory about mega-cities, urban sociability and identity.
Ritual and the Sacred discusses some of the most important issues of modern socio-political life through the lens of a neo-Durkheimian perspective. Building on the main lesson of Durkheim's Elementary Forms of Religious Life, this book articulates values and practices common to non-Western and religious traditions that have the capacity to shape our modern way of living. Central to this volume is the question of modernity and scepticism with regard to mainstream Western wisdom; Rosati focuses on the notion of societal self-reassessment and self-revision, illustrating a willingness to learn from ‘primitive’ societies. This reassessment necessitates us to rethink the central roles played by ritual and the sacred as building blocks of social and individual life, both of which remain salient features within the modern world. This title will be of key interest to sociologists of religion, philosophy politics and social theorists.
Based on a rigorous construction of theoretical categories and on a close scrutiny of the common challenges confronting Europe and its Turkish neighbour long considered ‘other’ with regard to the accommodation of religious difference, this book sheds light on the possibilities for Europe to find new ways of arranging the relationship between the secular and the religious. As such, it will appeal to scholars of social theory, the sociology of religion, secularisation and religious difference, and social change.
Little-known, and hidden between skyscrapers and wide avenues, some 650 community gardens dot New York City. Set within one of the densest and most expensive real estate markets, these gardens are attended by some of the least advantaged residents of the city. Urban residents use these spaces for horticulture, recreation, social gatherings, and artistic and cultural events. They manage the gardens collectively and with relative independence from top-down control. Despite continuous threats from market forces the gardens have been able to thrive as significant community spaces since the 1970s. This book shows how, in the process of attempting to protect these highly contested spaces, residents developed as community leaders and urban activists. Taking an interdisciplinary approach to follow the political development of urban residents, the book examines how everyday spatial practices, social interactions, the production of alternative urban space, and the generation of new urban knowledge render community gardeners into important social actors in the urban scene. The book argues that with this process of production of space a new type of ‘organic resident’ evolves. These urbanites constantly engage with their urban environment, find ways to make the city more supportive for their collective needs, and produce the city in their own image. Community gardeners as organic residents claim their right to the city, act to materialize their vision of the city, and utilize the special potential of the locale to constitute themselves as powerful social actors on the urban scene.
Creative strategies have been central to global social movements. From the theatrics of the 1999 Seattle protests, to the rebel clowns at the 2005 G8 summit in Gleneagles and the antics of the Yes Men, the crossovers between art and politics have increasingly become more visible and prolific. This book explores an innovative form of creative and communicative politics: the ‘performative encounter’, as a strategy for facilitating new ways of being, relating and making worlds. Unlike existing scholarship that frames such encounters in artistic or cultural terms, this book analyzes performative encounters through an organizational lens to accentuate their social-political potential, engaging a wealth of material from autonomist philosophy, political science, performance studies, geography and social movement texts. Intertwining conceptual and ethnographic research, it uniquely maps out one narrative of the encounter, tracing a line through the twentieth century from the Berlin Dadaists, to the Situationist International, to several contemporary German collectives and campaigns, showing how performative encounters intervene in global and local issues such as the privatization of public space and resources, human mobility and the corporatization of education.
Tensions over the production of urban public space came to the fore in summer 2013 with mass protests in Turkey sparked by a plan to redevelop Taksim Gezi Park, Istanbul. In London, concomitant proposals to refurbish an area of the ‘South Bank’ historically used by skateboarders were similarly met by staunch opposition. Through an in-depth ethnographic examination of London’s South Bank, this book explores multiple dimensions of the production of urban public space. Drawing on user accounts of the significance of public space, as well as observations of how the South Bank is ‘practised’ on a daily basis, it argues that public space is valued not only for its essential material characteristics but also for the productive potential that these characteristics, if properly managed, afford on a daily basis. At a time when policy-makers, urban planners and law enforcement authorities simultaneously grapple with pressures to deal with social 'problems' (such as street drinking, vandalism, and skateboarding) and accusations that new modes of urban planning and civic management infringe upon civil liberties and dilute the publicity of ‘public’ space, this book offers an insightful account of the daily exigencies of public spaces. In so doing, it questions the utility of the public/private binary for our understanding both of common urban space and of different sets of social practices, and points towards the need to be attentive to productive processes in how we understand and experience urban open space as public.
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