‘Women's Significant Spaces’: Religion, Space, and Community

Mazumdar, Shampa; Mazumdar, Sanjoy

doi:10.1006/jevp.1999.0117

Cited by 25 publications

(22 citation statements)

References 16 publications

(14 reference statements)

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Studies of these 'unofficial' sacred spaces have considered rituals and worship in spaces not designed for such purposes, include spaces within the home (Mazumdar and Mazumdar, 1999), shrines that have becomes sites of tourism as much as for pilgrimage (Kang, 2009), and memorial cairns that have been produced in forms of spirituality associated with the 'subjective turn' (Maddrell, 2009;Heelas and Woodhead, 2005). Similarly, religious diversity, often linked to immigration patterns, is a driver of heterogenous religious landscapes (Eade, 1996;Ryan, 2002, 2003).…”

Section: Locating Sacralitymentioning

confidence: 99%

“…This approach allows understanding of the precarious arrangements many minority religious groups experience, particularly outside metropolitan regions that characterize the literature (e.g. Kong, 1993aKong, , 1993bMazumdar and Mazumdar, 1999;Sinha, 2003). As Dunn (2004, page 334) demonstrates, developing religious facilities are place-making activities for religious groups, and reliance on substitute sacred spaces contribute to precarious -and often muted -claims to space (Author, 2010).…”

Section: Introductionmentioning

confidence: 99%

See 1 more Smart Citation

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

Jones

2018

Environ Plan D

View full text Add to dashboard Cite

Citation for published version (APA):Jones, R. D. (2019). The makeshift and the contingent: Lefebfre and the production of precarious sacred space. Environment and Planning D: Society and Space, 37(1),[177][178][179][180][181][182][183][184][185][186][187][188][189][190][191][192][193][194]. https://doi. Abstract:Geographical engagement with religion has grown substantially of late, with many recent studies considering the 'sacred beyond the officially sacred'. However, many sacred spaces are not used solely for devotion, and there is a need to understand the diversity of sacred spaces, including how they come to be used as such, and the experiences of worshipers using them. Drawing on Lefebvrian notions of diversion and appropriation, I argue that the concepts of contingent and makeshift sacred spaces bring more nuanced and complex understandings of the intertwining of sacrality and profanity in spatial formations. Discussion is grounded in the case study of Muslim worshippers' sacred spaces in rural western Wales; their relatively small demographic profile means that there is a reliance on short-term arrangements in the absence of long-term, privately-owned and controlled sacred spaces. Through precarious access to sacred spaces, local Muslims are reliant on local institutions' hospitality, and there is little development in the region's Islamic sacred spaces or claims to space in the region. I conclude by highlighting the significance of the contingent and makeshift to understand sacred spaces, and its place in everyday life.

show abstract

Section: Locating Sacralitymentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

Jones

2018

Environ Plan D

View full text Add to dashboard Cite

show abstract

“…Several scholars (e.g., Hillery, 1955;Hummon, 1989Hummon, , 1992Mazumdar et al, 2000;Mazumdar & Mazumdar, 1999;Molotch, Freudenburg, & Paulsen, 2000;Orum & Chen, 2003;Park, 1936) have emphasized that community has a spatial component. Relph (1976) …”

Section: Place and Communitymentioning

confidence: 99%

Religious Placemaking and Community Building in Diaspora

Mazumdar

2008

Environment and Behavior

Self Cite

View full text Add to dashboard Cite

Community and loss of community have received much scholarly attention, whereas community formation and placemaking have been less well studied. Similarly, several studies have documented the role of religion in the lives of new immigrants, but little has been written about religious placemaking and community formation. Through an empirical study of a new immigrant group-the Hindus of Southern California-this article shows how religious placemaking helped build community. It details three salient components, namely, place planning and organization, place design, and place rituals, and also how these helped form and sustain community. It describes some challenges encountered and strategies used to negotiate, mitigate, or minimize them. In providing these delineations, it shows how religio loci and place nostalgia influenced and aided community building.

show abstract

“…Os lugares significativos emergem em um contexto social, cultural e econômico, são geograficamente localizados, fornecem aos indivíduos um senso de pertencimento, uma identidade territorial. A identidade de lugar consiste em cognições sobre o mundo físico que podem estar relacionadas à memória, às atitudes, aos valores, às preferências, aos significados e às concepções sobre comportamento e experiência ligados ao cotidiano (Mazumdar & Mazumdar, 1999;Sommer, 1990).…”

unclassified

“…Esse conceito guarda semelhança com o modelo bioecológico de Bronfenbrenner (Bronfenbrenner & Morris, 1998), no qual o ambiente é considerado um arranjo de estruturas encaixadas uma dentro da outra, como um conjunto de bonecas russas. Do ponto de vista conceitual, apego ao lugar desponta como um importante componente na constituição do self, contribui para seu desenvolvimento e manutenção, sendo útil na compreensão das relações emocionais que se estabelecem entre a pessoa e o ambiente (Mazumdar & Mazumdar, 1999).…”

unclassified

O lugar do afeto, o afeto pelo lugar: o que dizem os idosos?

Macedo

Oliveira

Günther

et al. 2008

Psic.: Teor. e Pesq.

View full text Add to dashboard Cite

RESUMO -Este estudo investigou os lugares favoritos, os lugares evitados e os afetos a eles relacionados como exemplos de estratégias de regulação das emoções. Um total de 340 participantes (169 homens e 171 mulheres), com idades entre 60 e 90 anos, residentes em Brasília e Natal, responderam individualmente a uma entrevista semi-estruturada, indicando os lugares favoritos quando se sentem alegres e quando não se sentem alegres, os lugares evitados e as razões para tais escolhas. Os resultados apontam preferência por ambientes facilitadores de interação social quando se sentem alegres e, em seguida, a sua própria casa. Essas preferências se invertem, quando não se sentem alegres, sendo indicado também que lugares agitados e cheios de estimulação são evitados. Foram encontradas mais similaridades do que diferenças quanto ao local de residência e poucas diferenças quanto ao gênero. Os resultados são discutidos em termos da perspectiva do curso de vida, bem como da influência recíproca pessoa versus ambiente.Palavras-chave: lugar e auto-regulação emocional; idosos; psicologia do desenvolvimento; psicologia ambiental. The Place of Affect, the Affect for the Place: What do the Elderly Say?ABSTRACT -This study investigated the favorite and the avoided places, as well as the affects related to them as examples of environmental strategies of emotional regulation. A total of 340 participants (169 male and 171 female), between 60 to 90 years old, living in two Brazilian capitals, Brasília and Natal, responded individually to a semi-structured interview about their favorite places when they are happy and unhappy, the places they avoid and the reasons for these choices. The results point out to preferences, when they are happy, for environments that allow for social interaction and, next, for their own homes. When the respondents are not happy, the order of those preferences is reverse, and they refer also to places that are agitated and full of stimulation as avoided. It was found more similarities than differences with respect to place of residence, and few differences regarding to gender. Results are discussed in terms of the lifespan perspective as well as the reciprocal influence between person versus environment. Keywords: place and emotional self-regulation; elderly; developmental psychology; environmental psychology. No passado recente, pessoas acima de 60 anos formavam um grupo minoritário da população mundial. A explosão demográfica verificada na segunda metade do Século XX, aliada aos avanços na área da saúde, superou os vaticínios mais otimistas de que os indivíduos podem viver mais e, quem sabe, melhor.O aumento deste segmento da população tem despertado crescente interesse científico para a compreensão das dimensões do processo de envelhecimento. Apoiando-se em idéias ligadas ao Direito, à Ética, à Psicologia e às noções de bem-estar, conceitos como limites voluntários (Steinberg, 2002), envelhecimento bem-sucedido (Freund & Baltes, 1998;Khoury, 2005), controle primário e controle secundário (Heckhausen & Schu...

show abstract

‘Women's Significant Spaces’: Religion, Space, and Community

Cited by 25 publications

References 16 publications

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

The makeshift and the contingent: Lefebvre and the production of precarious sacred space

Religious Placemaking and Community Building in Diaspora

O lugar do afeto, o afeto pelo lugar: o que dizem os idosos?

Contact Info

Product

Resources

About