Practices of judgement and domestic geographies of affect

This paper describes how practices of judgement take place from within the ‘life’ of ‘everyday life’. It does this, in part, to counter the assumption that the expression of taste necessarily acts as a strategy of distinction that creates hierarchized relations between different types of body. Instead the paper argues that considering practices to be of everyday life involves attuning to how different modalities of the more-than-rational are bound up with the making of value. This means, however, refusing to suspect the making of a judgement. In contrast, the paper exemplifies an ethos of engagement that functions affectively to discern traces of something better in these most judged of practices. Practices of judgement with music are thereafter disclosed as concerned with the momentary (re)ordering of what William Connolly (1999 Connolly, W. 1999. Why I Am Not a Secularist, Minneapolis: University of Minnesota Press.  [Google Scholar]) has termed ‘thought imbued intensities and feelings’. They occur from within the contradictory, often confused, affective imperatives that both circulate to pleat together everyday life and form the multiple, intersecting, topologies of affect that enact domestic time-space.     

Editorial Not all sweetness and light: New cultural geographies of food

Despite a resurgence of work that has begun to examine critically the artefactual mediation of memory, very few accounts have focused upon the interconnections between recorded music and daily acts of remembering. Drawing upon in‐depth case study‐based research into recorded music and everyday life with seventeen lower middle‐class households, this paper describes the composition of three practices of remembering with and through recorded music. First, remembering how to choose and ‘fit’ specific purchased music to particular socio‐spatial activities: a creative practice of mimicry, discretion and intuition in which the past is both embodied in the actions of judgement and choice and also functions to compose a co‐present, but not‐yet ‘virtual’ realm. Second, the widespread, ephemeral and subject‐less practice of ‘involuntary remembering’ in which a trace of a virtual past affects ‘in itself’. Finally, ‘intentional remembering’ in which a past is conditioned to occur as a fixed, relatively durable ‘memory’. The paper describes how such practices of remembering are bound up with the emergence of domestic time‐space, and thus the mode of being of the past, via the circulation and organization of affect.     

‘God was with me everywhere’: women’s embodied practices and everyday experiences of sacred space in Czechia

In this paper, we approach religion and spirituality through the analytic lens of the everyday and examine how ordinary women make sacred space through their embodied, emotional, and spatially varying practices. Our research is grounded in Czechia where about 80% of inhabitants do not declare any religious affiliation and ‘new’ religions are on the rise. We deploy auto-photography as a method that invites participants’ own visual representations and interpretative narrations of their quotidian experiences. Thirty-eight Christian, Buddhist, and non-religious women participated in this study in 2016. Our analysis of photographs and interviews shows that our participants turn places that are not primarily associated with religion or spirituality (such as a kitchen sink or a bus stop) into sacred or spiritual places while at the same time integrate officially sacred spaces (such as churches and meditation centers) into their daily lives through social activities. Thus, we argue that a mutually transformative process is taking place in contemporary Czechia. In this process, religiously affiliated and non-affiliated women alike transform everyday spaces into sacred sites through their embodied and emotional practices that seek calmness, peace, and transcendence. At the same time, women who participate in organized religions remake the sacrality of officially sacred sites through their emphasis on social connections and feelings of communal belonging and shared identity. Our findings underscore that sacred space is not fixed in any one location and its production involves the continual emotional and material investment by ordinary women.     

Conservatives,Liberals, and the Free Exercise Clause

Mark Lilla's summons to recover Hobbes's "art of intellectual separation" is stillborn. Lilla acknowledges the tendentiousness and theoretical inadequacy of Hobbes's approach, yet he falls back on that very strategy, refusing the real task of reconciling political and religious goods.     

Missionaries and Jews in Soho: ‘Strangers within Our Gates’

This article draws on historical evidence about everyday life and social practices in Soho to reconstruct the extent and mode of religious conflict in a neighbourhood which historians have traditionally viewed as an area of relative religious tolerance. It focuses on a weekly children's prayer meeting conducted by Methodist missionaries in the summer of 1900 at the epicentre of the Soho Jewish community. For the Jews the meeting was an intrusion but nonetheless epitomised the tacit negotiations that distilled into what Gerry Black calls an ‘absence of disharmony’ between Soho Jews and their neighbours. More generally, the encounter exemplifies British Jews' daily confrontations with the dense network of Christian practices and institutions of their adopted homeland. While historians have documented many episodes of anti-Semitism and anti-Jewish violence in London, Jews' experience of daily life also involved a less visible, less dramatic and more chronic tension, one that the study of everyday practices brings into relief. At the same time, the prayer meeting is a reminder that members of national religious and philanthropic organisations like the Methodist mission were active participants in the daily lives of the districts where they were situated; their staffs could be held to neighbourhood rules of courtesy and mutual aid. Thus, the article maps the conflicts, negotiations and compromises between different ethnicities and religions that were played out in the spaces and routines of everyday life.     

Religion and Politics in Australia

Abstract

The relationship between religion and politics in Australia has in the past been conditioned by the peculiarities of Australian history. Traditionally religion was related to issues of moral reformation and sectarianism. Changes in Australia over the past forty years have changed this relationship as the public role of religion has waned. In recent times there has been somewhat of a religious comeback in Australian public life. This has been related to a new style of Christian politics, the presence of two strong Church leaders, Cardinal George Pell and Archbishop Peter Jensen, the presence of Islam, the election of a committed Christian Kevin Rudd as Prime Minister and the continuing importance of Australian and New Zealand Army Corps (ANZAC) as a civil religion.     

Barracks Islam and Command Christianity: Religion in Britain’s West African Colonial Army (c.1900–1960)

Religion was an important and dynamic aspect of Britain’s West African colonial army. The religious composition of the force changed from primarily Muslim in the late nineteenth century to primarily traditionalist and Muslim during the early twentieth century to overwhelmingly Christian during and immediately after the Second World War. These changes reflected not only military requirements but also broader social trends. While Muslim religious life in the military reflected a ‘barracks Islam’ accommodated by British officers, a top-down form of command Christianity emerged from the 1940s. Appointed during the Second World War, military chaplains and imams encouraged recruiting and strengthened morale but the presence of black religious officials challenged the existing racial hierarchy.     

The philosopher,the ordinary believer,and their piety: Spinoza’s philosophical religion

This paper explores the nature and working of Spinoza’s philosophical religion. In doing so, it critically engages with Carlos Fraenkel’s study of the tradition of philosophical religions and Spinoza’s place in it. Spinoza can be said to be part of this tradition because the relation of his philosophical conception of God to the conceptions of God of some popular religions (especially Christianity) can be construed as that of the universal versus the particular, in which the particular expresses something of the universal, in an inadequate yet more readily accessible way. The account of Spinoza’s philosophical religion provided is kindred to Fraenkel’s, but it also explicitly discusses a crucial issue which Fraenkel only sparingly addresses, viz. the question how we must envisage the transition from a confused, imaginary to a more rational conception of God. A related issue the paper addresses concerns the question whether – and, if so, how – the dogmas of the universal faith can be reinterpreted philosophically. These discussions underpin a critical assessment of Fraenkel’s claim that Spinoza’s philosophical religion project is, ultimately, flawed.     

Reconceptualizing Resistance in the Historical Archaeology of the British Isles: An Editorial

The present resonates with the harmonics of past events. Our archaeologies, because they deal with the everyday materiality of life, should not neglect to concern themselves with the domination of past people, since many similar forms of oppression persist. Moreover, we should consider the resistance to such domination. Rather than seeing resistance as simply reactive a problem which has generated much criticism—we can reconceptualize it to encompass a more nuanced understanding of the volition and agency of people in inferior positions of power. This lends new strength to the role of archaeologists in representing historical narratives of resistance.     

The moment when Peking fell to the Japanese: a “horizontal” perspective

ABSTRACT

Due to its equivocal character, the fall of Peking in 1937 was a historical moment that deserves a thorough revisit focusing on the city’s multifaceted structure. As a narrative strategy, “moment” aims at putting various spatial imageries of multiple events in a minimized temporal unit. This article focuses on two moments after the Marco Polo Bridge incident of July 7, 1937: July 29, when the Chinese troops withdrew from Peking, and August 8, when the Japanese troops entered the city. It reconstructs these historical scenarios by utilizing the reports of journalists, diary entries, and reminiscences, along with literary works to capture the moment of Peking’s fall. Using a “horizontal” perspective, this paper reveals Peking residents’ communal awareness and attempts to excavate nationalist elements from local experiences.     

Comparative History and Ethnography in William Ellis’s Polynesian Researches

ABSTRACT

This article develops recent scholarly efforts to take seriously the scientific work of evangelical missionaries in the South Pacific. Ellis’s Polynesian Researches gives us an insight into the broader issue of the way in which theological concepts could inform the framework of missionaries’ observations of the traditions, manners and functioning of human societies. Central to Ellis’s observations was the idea of idolatry. I argue that Ellis brought together a theological definition of idolatry – in which idolatry represented the sinful worship of created things rather than the creator God – with an Enlightenment idea that polytheistic idolatry was a universal stage in the historical development of civilization. Ellis’s Polynesian Researches gives us a point of entry into understanding some of the ways that European theological ideas were put to new uses in the South Pacific, against the backdrop of the increasingly global exchange of people, goods and ideas.     

唐淮南大长公主墓志所反映的唐代历史问题

淮南大长公主墓志是目前发现的形体最大、铭文最长的一盒唐代公主墓志,具有重要的历史和文物研究价值.本文在对淮南公主墓志考证的基础上,对墓志中记载的太平公主、唐睿宗李旦等重要历史人物及著名音乐家王长通的有关史事进行了梳理论证,对墓志所反映的武则天"以周代唐"的重大历史事件以及唐代的礼仪风俗、宗教活动、音乐文化等也进行了较充分的论述.     

The sound of images: peddlers' calls and tunes in Republican Peking

Street peddlers were a common feature of city life in China well into the twentieth century. The presence of these small-scale, often single-good merchants can be traced back to earlier centuries. That they survived until after WWII reflects in part the state of economic development of China, where recent immigrants were prepared to take up the meanest, lowest-paid jobs to make a living. In Peking, thousands of peddlers roamed the streets, and more particularly, the hutongs where most of the population lived. They ceaselessly offered their goods and services to the residents, day and night. In order to attract customers and to entice them out of their walled houses and courtyards, peddlers uttered musical vocal phrases, sometimes in elaborate form, and more interestingly, they sometimes used musical instruments. In this paper I examine who they were, how they operated and what they represented to Peking's urban society. From this sketchy social portrait, I will move into a study of how the peddlers were represented in various settings of the pictorial records. Finally, I argue that peddlers were an integral part of a kind of street theater. This is not just a metaphor. Through their calls, songs, and music, peddlers created a constant flow of live entertainment in the street.     

集市:民俗学理解日常生活的新视野

集市是广泛存在于世界各地区各民族的商品交易形式,也是地方社会生活在空间上的浓缩。以流动为特征的集市为地方性知识的生成与表述、民俗关系的搭建与互动提供了场域,是区域性生活实践、文化变迁和社区整合的动力源泉。民俗学对集市中民俗事象、时空特征和实践活动的关注,可在超越村落边界的基础上,透视人群交往、文化交流和物品交换之间的关系,从而拓展民俗学的研究视野,深化对日常生活的理解,提升民俗学理论方法的活力;同时,民俗学的学术关怀可以进一步充实集市研究的生活感、文化性与应用性,丰富有关集市当代转型和乡村社会建设等议题的讨论,体现学科服务社会发展的现实关切。     

Yangjiao or the ��Other��? Christianity and Chinese society in the second half of the nineteenth century

This article explores the relationship between Christianity and Chinese society in the second half of the nineteenth century by re-examining the primary sources of anti-Christian movements. The first part shows how Christian churches broke the dominance of the Qing government over local society. Conflicts between Christianity and Chinese religion were often transformed into political confrontations between churches and the Qing bureaucracy. The second part analyzes how Confucianism, Buddhism, and Daoism interpreted Christianity, with an emphasis on how to understand the perception of Christianity in Chinese society. Exploring broader societal perceptions of Christianity—and not just those expressed in the writings of the Confucian literati—allows for a more nuanced understanding of Chinese interpretations of Christianity. The third part studies the relationship between churches and Chinese religious sects. On the one hand, in the language of anti-Christian movements such as those of the Zaili and Cai sects, Christianity was the hateful “Other.” On the other hand, in the process of preaching Christianity, churches themselves experienced a period of transmutation: they recruited into the church not only non-religious civilians but also the followers of popular religions. For a long period, Christianity was called yangjiao, the “foreign religion,” making it the “Other.” Missionaries started to feel an urgency to reject their identity as the “Other” after the harrowing experience of the Boxer Movement.     

The automatic production of space

This paper is concerned with the changing nature of space. More and more of the spaces of everyday life come loaded up with software, lines of code that are installing a new kind of automatically reproduced background and whose nature is only now starting to become clear. This paper is an attempt to map out this background. The paper begins by considering the nature of software. Subsequently, a simple audit is undertaken of where software is chiefly to be found in the spaces of everyday life. The next part of the paper notes the way in which more and more of this software is written to mimic corporeal intelligence, so as to produce a better and more unobtrusive fit with habitation. The paper then sets out three different geographies of software and the way in which they are implicated in the reproduction of everyday life before concluding with a consideration of the degree to which we might consider the rise of software as an epochal event or something much more modest.     

Suburban women and the ‘glocalisation’ of the everyday lives: gender and glocalities in underprivileged areas in Sweden

This article presents results from two case studies of marginalised housing areas on the outskirts of two major cities in Sweden. The areas have been analysed through the lens of glocalisation of the everyday lives. The aim is to illustrate and gain a deeper understanding of the meaning of, and relationship between, place, gender and transnationalism. The article contests the simplified image of migrant women in these marginalised areas as local-bound and isolated. It analyses their everyday lives as spaces of glocality, with a particular focus on local and global networks, local and global meeting places, and relationships to local authorities. The aim is to disseminate new knowledge about the complexities of these women's lives in a global–local context, which also has implications for the theoretical concept of glocality. Through the concept of glocality, the beneficial as well as the negative aspects of these women's lives in marginalised neighbourhoods are illustrated.