[4] For more on theoretical models used for cultural geography and religion, see:   Hall, C. & Johnston-Anumonwo, I. [9], Parts of this article (those related to need to discuss cross-culturally the 'spatial diffusion' of faith-bearing communities in (before, during, and following) exodus and migration, etc. [5] For more on the intermix of identities and religion, see:  Skelton, T. (2016) Identities and subjectivities. [5] Recent research in this area has been published by Barry A. Vann who analyzes Muslim population shifts in the Western world and the theological factors that play into these demographic trends. As an overarching theme, the articulation of religious identity is concerned with material aspects of symbolizing religious identity (such as architecture and the establishment of a physical presence), with negotiations and struggles in asserting religious identity in the face of persecution and exclusion and with personal practices of religious ritual and behaviour that re-establishes one’s religious identity[3][6][7], As research on geography and religion has grown, one of the new focuses of geographical research examines the rise of religious fundamentalism, and the resulting impact this has on the geographical contexts in which it develops. (2014) Grounded theologies: ‘Religion’ and the ‘secular’ in human geography. The point of focus is not the specifics of religious beliefs and practices, but how these religious beliefs and practices are internalised by adherents, and how these processes of internalization influence, and is influenced by, social systems. Religion is also studied within cultural geography, which studies how cultural processes spread. Geographers study religions and their development based on the role that geography intersects with other important social components within a human geographic approach. Available from: doi:10.1080/00221341.2015.1101148. [9] More work needs to be done to examine the intersections and collisions that occur due to the movement of communities (for example, the migration of Muslim communities to western countries) and highlight how these communities negotiate their religious experiences in new spaces. [Online] 14 (3), 355–371. Religions organize themselves – their institutions, practitioners, and structures – in a variety of fashions. These perceptions and imaginings influence the way such spaces are used, and the personal, spiritual meanings developed in using such sacred spaces. [Online] 115 (3), 106–111. These religiously significant spaces go beyond officially religious/spiritual spaces (such as places of worship) to include non-official religious spaces such as homes, schools and even bodies. While religious communities develop within geographies and landscapes, diaspora communities from different religions have been shown to commonly form as minorities who live near or next to each other in most countries the diaspora migrates to. Religions have been seen as developing due to environmental, landscape, and community relations and networks. For instance, when the Roman Catholic Church emerged, it borrowed many of its organizational principles from the ancient Roman military and turned senators into cardinals, for example. place and space, on religious belief. Traditional cultural geographical approaches to the study of religion mainly seek to determine religion’s impact on the landscape. A key focus in the study of sacred places is the politics of identity, belonging and meaning that are ascribed to sacred sites, and the constant negotiations for power and legitimacy. Human geographers and sociologists use different terms, like ecclesia, denomination, and sect, to define these types of organizations. Thus, geographers are less concerned about religion per se, but are more sensitive to how religion as a cultural feature affects social, cultural, political and environmental systems. [8], In addition, migration processes have resulted in the development of religious pluralism in numerous countries, and the landscape changes that accompany the movement and settlement of communities defined by religion is a key focus in the study of geography and religion. Geographies of Muslim identities: diaspora, gender and belonging. "Geography and religion: trends and prospects", "Religious schools: for spirit, (f)or nation", "In Search of Permanent Homes: Singapore's House Churches and the Politics of Space", "Global shifts, theoretical shifts: Changing geographies of religion", https://en.wikipedia.org/w/index.php?title=Religion_and_geography&oldid=989656083, Wikipedia articles in need of updating from October 2020, All Wikipedia articles in need of updating, Creative Commons Attribution-ShareAlike License, This page was last edited on 20 November 2020, at 07:19. Mormons, Israel, - bearing on embedded Scriptures and documents and 'group memoray') need to be. Mark Altaweel | October 22, 2020April 3, 2018 | Human Geography. Particularly in multicultural settings, the contestation for legitimacy, public approval, and negotiations for use of particular spaces are at the heart of determining how communities understand, internalise and struggle to compete for the right to practice their religious traditions in public spaces. Geographers study religions and their development based on the role that geography intersects with other important social components within a human geographic approach. [10], Another new area of interest in the study of geography and religion explores different sites of religious practice beyond the ‘officially sacred’ – sites such as religious schools, media spaces, banking and financial practices (for example, Islamic banking) and home spaces are just some of the different avenues that take into account informal, everyday spaces that intersect with religious practice and meaning. Religions have been seen as developing due to environmental, landscape, and community relations and networks. [2], Traditionally, the relationship between geography and religion can clearly be seen by the influences of religion in shaping cosmological understandings of the world. Re-materialising cultural geography. [1], Another aspect of the relationship between religion and geography is religious geography, in which geographical ideas are influenced by religion, such as early map-making, and the biblical geography that developed in the 16th century to identify places from the Bible.

religion human geography

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