Antagonistic Tolerance: Competitive Sharing of Religious by Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir,

By Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden

Adverse Tolerance examines styles of coexistence and clash among individuals of alternative spiritual groups, utilizing multidisciplinary examine to investigate teams who've peacefully intermingled for generations, and who could have constructed features of syncretism of their non secular practices, and but have became violently on one another. Such groups outline themselves as separate peoples, with various and infrequently competing pursuits, but their interplay is generally peaceful supplied the dominance of 1 staff is apparent. the most important indicator of dominance is keep watch over over vital non secular websites, that may be tacitly shared for lengthy classes, yet later contested or even switched over as dominance alterations. through concentrating on those shared and contested websites, this quantity enables a much wider realizing of kinfolk among those communities.

Using a variety of ethnographic, historic and archaeological facts from the Balkans, India, Mexico, Peru, Portugal and Turkey, opposed Tolerance develops a comparative version of the aggressive sharing and transformation of spiritual websites. those experiences aren't regarded as remoted circumstances, yet are in its place woven right into a unified analytical framework and is the reason how long term peaceable interactions among spiritual groups can flip conflictual or even lead to ethnic detoxification.

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In all of these cases, the main religious sites remain central to their settlements despite their transformations, but centrality may also be changed either through the organic growth of the city or intentionally in ways that reduce the central positioning of the sites of the subordinated. The development of Byzantine Brusa into Ottoman Bursa shows the first mechanism: the development of the city away from the formerly Christian sacred buildings in ways that focus on newer mosques. We conclude the chapter by restating the importance of considering the trajectories of the development, and the interplay, of interacting religioscapes.

B Conversion of the ruler may lead to conversion of pre-existing sites (Roman pagan temples into Christian churches following Constantine’s adoption of and eventual conversion to Christianity, for example). c If the new religion develops locally or is one that arrives with trade and attracts a local following, increasing economic and political power of the community associated with it will lead its members to contest for symbolic dominance. d In an imperial setting in which the rulers do not support any single local community, no local community will be able to maintain symbolic dominance.

This Muslim religious tourism is not always received favorably in Iberia, as seen in the 2010 statements by Catholic leaders in Spain protesting about the labeling of the cathedral in Cordoba as a “mosque–cathedral,” and asserting forcefully that it is no longer a mosque (Donadia 2010). Sometimes the histories of site transformation can be very long indeed. 3). 4). The Virgin Mary’s role is to relieve adherents from pain, disease and sorrows, but private, personal ones. Similar adaptations of ancient sites are reported elsewhere in Europe, notably Greece.

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