The Limits of Inter-religious Dialogue and the Form of Football Rituals: The Case of Bosnia-Herzegovina

Abstract

The difficulties with interfaith dialogue are linked, at least in part, to the lack of ritual forms (consisting of rules, ceremonial idioms, liturgy, and repertoires of action) Bosnie-Herzégovine, l'auteur Comparing the forms of religious rituals and those of sports rituals -in particular of football rituals -the author develops some considerations that can be applied to the general debate about inter-religious dialogue. The comparison brings to light some of the limits and difficulties that religious institutions encounter in giving life to an interfaith dialogue that directly and concretely involves the members of different communities. Key words: phenomenology -ritual -Bosnia-Herzegovina -football -inter-religious dialogue Les difficultés du dialogue interconfessionnel sont liées, du moins en partie, au manque de formes rituelles (faites de règles, idiomes cérémoniels, liturgies et répertoires d'action) ayant pour but d'unifier et intégrer un "meta-groupe" d'individus qui appartiennent à des communautés religieuses différentes. À travers une enquête ethnographique conduite en

Emotional entrainment, national symbols, and identification: A naturalistic study around the men’s football World Cup

“…They clearly display several ritual features. Similar to religious congregations, matches are formally structured, beginning with the teams entering the stadium, and spectators are assembled in close physical proximity, share a common focus of attention, and become mutually entrained with one another's emotions (Bromberger, 2006;Cheska, 1979;Pornschlegel, 2002;Sterchele, 2007). Matches are also clearly embedded in national contexts, as seen, for example, in the prolonged display of national symbols and the singing of the national anthems at the beginning of a match (Ismer, 2011).…”

Keeping it liminal. The Mondiali Antirazzisti (Anti-racist World Cup) as a multifocal interaction ritual

“…Several studies have explored the contribution of sports events in shaping social identities and intercultural relations, overcoming social boundaries, downplaying interpersonal and intergroup discriminations. Such events have been analysed for their potential to influence national and ethnic belonging (Dallaire & Denis, 2005), integrate marginalised groups (Krowel, Boonstra, Duyvendak, & Veldboer, 2006;Sherry, 2010), promote gender equality (Elling, De Knop, & Knoppers, 2003), and reconcile divided communities (Gasser & Levinsen, 2004;Schulenkorf, 2010;Sorek, 2003;Sterchele, 2007;Sugden, 2006).…”

Building Bridges among Bridge-Destroyers: Post-Conflict Interfaith Dialogue after the Bosnian War

“…20 For example, during the Bosnian war, 1,024 mosques and other buildings deemed important to Muslims, 182 Catholic churches, and 28 Orthodox churches and monasteries were razed. 21 In this light, ethnic cleansing can be seen through ethnic, political, and religious lenses, the religious particularly linked with evangelism and conversion. 22 If they had converted to our faith, perpetrators intoned, half-truthfully, then none of this would have had to happen; the classic case of blaming the victims; the "poor plight" of the perpetrators coerced to undertake what they surely would not want to do (think of Himmler's infamous speech to SS officers in Posen on October 4, 1943).…”