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 other non secular groups, utilizing multidisciplinary learn to investigate teams who've peacefully intermingled for generations, and who can have built facets of syncretism of their spiritual practices, and but have became violently on one another. Such groups outline themselves as separate peoples, with varied and infrequently competing pursuits, but their interplay is generally peaceful supplied the dominance of 1 workforce is obvious. the foremost indicator of dominance is keep an eye on over principal non secular websites, that could be tacitly shared for lengthy classes, yet later contested or even switched over as dominance alterations. by way of targeting those shared and contested websites, this quantity permits a much wider knowing of kin among those communities.
Using a number ethnographic, ancient and archaeological information from the Balkans, India, Mexico, Peru, Portugal and Turkey, hostile Tolerance develops a comparative version of the aggressive sharing and transformation of spiritual websites. those reports aren't regarded as remoted instances, 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 bring about ethnic detoxing.
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Additional info for Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces
Eventually either one god or the other succumbs and disappears or is relegated to an inferior position; or again, the two may be more or less completely identified and fused. Especially revealing are the sites at which neither of the competing groups is clearly dominant: The “ambiguous” sanctuary, claimed and frequented by both religions [Christianity and Islam], seems to represent a distinct stage of development – the period of equipoise, as it were – in the transition both from Christianity to Bektashism7 and, in the rare cases where political and other circumstances were favorable, from Bektashism to Christianity.
We end this chapter with the recapture from archaeologists of an image that local believers turn back into a sacred object. This chapter demonstrates the utility of the AT model for analyzing the interactions of secular authorities and religious communities by considering such obviously state actions as the destruction of religious buildings with less obvious ones such as “preserving” religious sites by transforming them into museums, and thus denying their use to believers. But lest this analysis seem to give precedence to secularscapes, we also analyze the creation by the state of a museum in Portugal that makes admittedly unproven claims to have once served as a synagogue to the Jewish community expelled in the late fifteenth and sixteenth centuries.
Such actions rarely take place between the adherents of the monotheisms, since the iconic imagery of each is largely unholy, impious or even sacrilegious to the other community. We then analogize further to see a similar tactic being employed by officials of the atheist state of the USSR, but also by archaeologists acting on behalf of secular states – or, at least, this is how the actions of the latter are perceived by those whose sacra have been seized for research purposes. We end this chapter with the recapture from archaeologists of an image that local believers turn back into a sacred object.
Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces by Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden