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Journal articles on the topic 'Religion of geography'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Henkel, Reinhard. "Geography of Religion – Rediscovering a Subdiscipline." Hrvatski geografski glasnik/Croatian Geographical Bulletin 67, no. 01 (2005): 5–25. http://dx.doi.org/10.21861/hgg.2005.67.01.01.

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2

Fylypovych, Liudmyla O. "Geography of Religion." Ukrainian Religious Studies, no. 8 (December 22, 1998): 48–55. http://dx.doi.org/10.32420/1998.8.181.

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The geography of religions is one of the religious sciences, which is intended to study the spatial pattern of the process of the origin and distribution of different religions, to give a modern religious map of the world and statistical data on the spread of different religions, to predict the prospects of changing confessions in the territorial configuration of their activities. Within this science, the role of the natural factor in the emergence and distribution of religions of a certain denominational certainty in different countries and continents is explored, the autochthonality of certa

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3

Levine, Gregory J. "On the Geography of Religion." Transactions of the Institute of British Geographers 11, no. 4 (1986): 428. http://dx.doi.org/10.2307/621934.

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4

Rosendahl, Zeny. "Geography of religion: a thematic proposition." GEOUSP: Espaço e Tempo (Online), no. 11 (December 6, 2002): 9. http://dx.doi.org/10.11606/issn.2179-0892.geousp.2002.123638.

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A pesquisa se insere na Geografia da Religião, aborda teoricamente o papel do sagrado e do profano, na organização espacial do lugar. A questão central é desvendar a organização espacial do lugar sagrado, reconhecendo a relação da gênese e a dinâmica do espaço sagrado e sua recriação pela pulsação rítmica e sistemática que ocorre a cada tempo sagrado

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5

Kong, Lily. "Geography and religion: trends and prospects." Progress in Human Geography 14, no. 3 (1990): 355–71. http://dx.doi.org/10.1177/030913259001400302.

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6

Hoffmann, Henryk. "The Holy Place as a Subject for the Study of the Geography of Religion." Ukrainian Religious Studies, no. 38 (February 14, 2006): 99–104. http://dx.doi.org/10.32420/2006.38.1727.

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The geography of religion is one of the younger (but dynamically developing) areas of religious studies. The subject of her interests is the reciprocal ties that stand between religion and the geographical environment. On the one hand, the influence of the geographical environment on the formation of religious imaginations is investigated, and on the other hand, feedback, that is, what kind of religion does the change in the geographical environment. In addition, this area of religious studies is engaged in the distribution (or reduction) of individual religions, demographic and statistical

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7

MATSUI, Keisuke. "Development of Geography of Religion in Japan." Japanese Journal of Human Geography 45, no. 5 (1993): 515–33. http://dx.doi.org/10.4200/jjhg1948.45.515.

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8

Field, C. D. "Rival Jerusalems: The Geography of Victorian Religion." English Historical Review 117, no. 470 (2002): 132–34. http://dx.doi.org/10.1093/ehr/117.470.132.

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9

Stump, Roger W. "Toward a Geography of American Civil Religion." Journal of Cultural Geography 5, no. 2 (1985): 87–95. http://dx.doi.org/10.1080/08873638509478551.

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10

Holloway, Julian, and Oliver Valins. "Editorial: Placing religion and spirituality in geography." Social & Cultural Geography 3, no. 1 (2002): 5–9. http://dx.doi.org/10.1080/14649360120114107.

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11

Tse, Justin. "First as Sociology, Then as Geography." Bulletin for the Study of Religion 44, no. 1 (2015): 39–43. http://dx.doi.org/10.1558/bsor.v44i1.26862.

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This essay reviews Steven J. Sutcliffe and Ingvild Sælid Gilhus's New Age Spiritualities: Rethinking Religion. It shows that their attempt to redefine religion through new age spiritualities is actually an attempt to impose an economically elite social geography onto religious studies as a social fact. My central argument is that this effort in turn reveals that religious studies serves as a sociological factory for liberal economic ideologies. It suggests that to mitigate this ideological work, a shift toward critical geography in religious studies is the way forward.

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12

Keisuke, MATSUI. "Foreword for “Current Trends in Geography of Religion”." E-journal GEO 11, no. 1 (2016): 186–87. http://dx.doi.org/10.4157/ejgeo.11.186.

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13

Singh, Chetan. "Long-Term Dynamics of Geography, Religion, and Politics." Mountain Research and Development 26, no. 4 (2006): 328–35. http://dx.doi.org/10.1659/0276-4741(2006)26[328:ldogra]2.0.co;2.

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14

Shortridge, James R., and Chris C. Park. "Sacred Worlds: An Introduction to Geography and Religion." Geographical Review 85, no. 3 (1995): 410. http://dx.doi.org/10.2307/215296.

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15

Jordan, Lisa M. "Religion and political geography in the United States." Political Geography 29, no. 7 (2010): 406–7. http://dx.doi.org/10.1016/j.polgeo.2010.05.001.

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16

Darroch, F. "Mapping the Sacred: Religion, Geography and Postcolonial Literatures." Literature and Theology 17, no. 2 (2003): 219–21. http://dx.doi.org/10.1093/litthe/17.2.219.

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17

Thomas, Scott. "Sacred Worlds: An Introduction to geography and religion." Political Geography 16, no. 7 (1997): 628–29. http://dx.doi.org/10.1016/s0962-6298(97)86331-7.

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18

Ambler, R. W. "Rival Jerusalems: The Geography of Victorian Religion (review)." Catholic Historical Review 87, no. 4 (2001): 756–57. http://dx.doi.org/10.1353/cat.2001.0140.

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19

Halvorson, Peter L., and Chris C. Park. "Sacred Worlds: An Introduction to Geography and Religion." Journal for the Scientific Study of Religion 34, no. 2 (1995): 283. http://dx.doi.org/10.2307/1386784.

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20

Yorgason, Ethan, and Veronica della Dora. "Geography, religion, and emerging paradigms: problematizing the dialogue." Social & Cultural Geography 10, no. 6 (2009): 629–37. http://dx.doi.org/10.1080/14649360903068100.

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21

Buttimer, Anne. "Afterword: Reflections on Geography, Religion, and Belief Systems." Annals of the Association of American Geographers 96, no. 1 (2006): 197–202. http://dx.doi.org/10.1111/j.1467-8306.2006.00509.x.

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22

Majo, Juraj. "New challenges for the Slovakian geography of religions in a dynamic society." Geografie 126, no. 1 (2021): 75–96. http://dx.doi.org/10.37040/geografie2021126010075.

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Religion represents an appealing topic for social science research. Especially in Eastern European countries, the resurgence of religious identities and practices poses many questions that are of interest to human geography. We approach this research gap in Slovakia, outlining the main research topics that have dominated the scientific field, especially atlases and census data analyses. This paper proposes several possible points of interest where research in Slovakian (and possibly Eastern Central European) religion can proceed. Topics such as secularization, non-religion and demographic aspe

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23

MATSUI, Keisuke. "Recent Trends in the Geography of Religion in Japan." Geographical Review of Japan 81, no. 5 (2008): 311–22. http://dx.doi.org/10.4157/grj.81.311.

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24

Pacione, Michael. "Religion and relevance in human geography: Some further issues." Scottish Geographical Journal 116, no. 1 (2000): 67–70. http://dx.doi.org/10.1080/00369220018737080.

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25

Gee, Gretchen Knudson. "Geography, Nationality, and Religion in Ukraine: A Research Note." Journal for the Scientific Study of Religion 34, no. 3 (1995): 383. http://dx.doi.org/10.2307/1386887.

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26

McMahon, Richard. "Religion, civilisation, geography: normative EU studies and eastern enlargement." Journal of Contemporary European Studies 25, no. 3 (2017): 307–24. http://dx.doi.org/10.1080/14782804.2017.1351927.

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27

Panoussi, Vassiliki. "Spinning Hercules: Gender, Religion, and Geography in Propertius 4.9." Classical World 109, no. 2 (2016): 179–94. http://dx.doi.org/10.1353/clw.2016.0005.

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28

Pacione, Michael. "The relevance of religion for a relevant human geography." Scottish Geographical Journal 115, no. 2 (1999): 117–31. http://dx.doi.org/10.1080/14702549908553821.

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29

Sapkota, Kanhaiya. "Humanistic Geography: How it blends with human geography through methodology." Geographical Journal of Nepal 10 (May 31, 2017): 121–40. http://dx.doi.org/10.3126/gjn.v10i0.17394.

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Humanistic geography is a genre of geography born in late 1960s. A series of theories came out which criticize the knowledge system of logical positivism. The philosophical fundaments of humanistic geography are existentialism and phenomenology. Yi-fu Tuan, Edward Relph, Anne Buttimer, David Ley, Marvyn Samuels and Nicholas Entrikin are the leaders of humanistic geography. Yi-fu Tuan published the first article about humanistic geography, which was collected in Human Geography (1976). The focus of humanistic geography is on people and their condition. However, in different geographic tradition

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30

Glasze, Georg, and Thomas M. Schmitt. "Understanding the geographies of religion and secularity: on the potentials of a broader exchange between geography and the (post-) secularity debate." Geographica Helvetica 73, no. 4 (2018): 285–300. http://dx.doi.org/10.5194/gh-73-285-2018.

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Abstract. For a long time, the mainstream of social and cultural geography seems to have implicitly accepted that religion is becoming obsolete and is of little social significance. However, since the 1990s, religion has aroused new interest in the social sciences in general, and to some extent also in social and cultural geography. Against this backdrop, a controversial discussion has started in geography on the relevance of theories of secularisation and the notion of post-secularity, as well as on possible contributions to these debates. The paper introduces the interdisciplinary debate on

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31

Dunkelgrün, Theodor. "Sacred Words and Worlds: Geography, Religion, and Scholarship, 1500-1700." Journal of Jewish Studies 63, no. 2 (2012): 383–85. http://dx.doi.org/10.18647/3108/jjs-2012.

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32

Bélanger, Paul, and Munroe Eagles. "The Geography of Class and Religion in Canadian Elections Revisited*." Canadian Journal of Political Science 39, no. 3 (2006): 591–609. http://dx.doi.org/10.1017/s0008423906060227.

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Abstract.Almost two decades ago, Richard Johnston advanced a provocatively counter-orthodox interpretation of the Canadian party system when he contended that “…far from lacking a social base, [it] is profoundly rooted in tribal loyalties.” Specifically, he argued that where Catholics appeared in significant numbers, the party system tended to be socially grounded in the religious cleavage (Catholic/non-Catholic divisions in party choice), whereas class politics (union/non-union partisan divisions) prevailed in areas where Catholics constituted no more than a small minority. Johnston argued th

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33

Mosley, Adam. "Sacred Words and Worlds: Geography, Religion, and Scholarship, 1550–1700." Annals of Science 71, no. 4 (2012): 577–79. http://dx.doi.org/10.1080/00033790.2012.698645.

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34

Ferber, Michael P., and Trevor M. Harris. "Critical Realism and Emergence in a Scaled Geography of Religion." Journal of Critical Realism 12, no. 2 (2013): 183–201. http://dx.doi.org/10.1179/rea.12.2.7v607v5572r18038.

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35

Tweed, Thomas A. "THE INTERDISCIPLINARY STUDY OF GEOGRAPHY AND RELIGION: A PRAGMATIC APPROACH." Revista Relegens Thréskeia 3, no. 2 (2014): 01. http://dx.doi.org/10.5380/rt.v3i2.39093.

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36

Pollard, Charles W. "Book Review: Mapping the Sacred: Religion, Geography and Postcolonial Literatures." Christianity & Literature 51, no. 3 (2002): 505–6. http://dx.doi.org/10.1177/014833310205100318.

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37

Kucukcan, Talip. "Religion and Locality Conference." American Journal of Islam and Society 15, no. 4 (1998): 151–54. http://dx.doi.org/10.35632/ajis.v15i4.2151.

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A two-day (September 8-10, 1998) international conference, “Religionand Locality,” took place at Leeds University, organized by the Departmentof Theology and Religious Studies. The conference participants addressedvarious emerging issues related to the relationship between religion andlocality, religious mapping of a locality, and the effects of globalization onlocal manifestations of religious practices, ideas, and movements.The first day of the conference was opened by a lengthy discussion in anagenda-setting session led by Kim Knott and Haddon Willmer (both ofUniversity of Leeds, UK). Knott

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38

Scalici, Giorgio. "Marginalized centre: Wana people and the geography of power." Journal of the British Association for the Study of Religion (JBASR) 21 (May 27, 2020): 114. http://dx.doi.org/10.18792/jbasr.v21i0.43.

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The Wana of Morowali (Indonesia) are nowadays a small endangered community marginalized by the Indonesian government, world religions and the other communities in the area but, according to their own mythology, they are not the periphery of the world, but the real centre of it. Their cosmogonic myth tells how the Wana land (Tana Taa) was the first land placed on the primordial waters and it was full of mythical power, a power that, when the land was spread around the world to create the continents, abandoned the Wana to donate wealth and power to the edge of the world: the West. This myt

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39

Walters, Philip. "Turning Outwards or Turning Inwards? The Russian Orthodox Church Challenged by Fundamentalism." Nationalities Papers 35, no. 5 (2007): 853–79. http://dx.doi.org/10.1080/00905990701651836.

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The 1997 Russian law on religion recognizes Orthodoxy, Islam, Judaism, and Buddhism as the “traditional religions” of Russia. These religions see themselves as having an important role to play in achieving social stability, and particularly in overcoming religious “extremism” and the perceived threat it poses to society. “Traditional'” religions stand shoulder to shoulder, explaining that the values they champion tend towards the creation and preservation of peace and reconciliation in society, and that, moreover, these are shared values, common to all “traditional'‘ religions. Indeed, the pri

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40

Schober, Juliane. "Communities of interpretation in the study of religion in Burma." Journal of Southeast Asian Studies 39, no. 2 (2008): 255–67. http://dx.doi.org/10.1017/s0022463408000209.

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AbstractThe paper delineates stages in the interpretation of religion in Burma. Beginning with colonial constructions, the discussion moves to subsequent studies in anthropology and history from which emerged an emphasis on localised articulations of Theravada Buddhist traditions. Others examined religion as a site for colonial resistance and as a means for engaging issues of modernity. More recent interpreters focused on Buddhist voices in the public domain of contemporary Burma and some recent studies moved beyond received boundaries of inquiry to consider religions among ethnic minorities a

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41

Robbins, Joel, and G. W. Trompf. "Melanesian Religion." Pacific Affairs 65, no. 4 (1992): 596. http://dx.doi.org/10.2307/2760354.

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42

Ahmad, Fauzia. "New Landscapes of Religion in the West." American Journal of Islam and Society 18, no. 1 (2001): 115–20. http://dx.doi.org/10.35632/ajis.v18i1.2041.

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Set within the grand and lush surroundings of Mansfield College, OxfordUniversity, and hosted by the Department of Geography, this conference,held between September 27-29,20o0, attracted some of Europe’s key academicsfrom such varied disciplines as human geography, social anthropology,theology, and sociology. They met to discuss the creation andassertion, by minorities, of religious spaces in the West. About thirty tothirty-five participants discussed both empirical data and theoreticaldebates within the contexts of multiculturalism, identity, and minorityrights. Out of twenty-one papers, eigh

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43

Dando, William A. "A Review of “The Geography of Religion: Faith, Place, and Space”." Professional Geographer 61, no. 4 (2009): 567–68. http://dx.doi.org/10.1080/00330120903103213.

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44

Livingstone, David N. "Science and religion: foreword to the historical geography of an encounter." Journal of Historical Geography 20, no. 4 (1994): 367–83. http://dx.doi.org/10.1006/jhge.1994.1029.

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45

Schmelzkopf, Karen. "Landscape, ideology, and religion: a geography of Ocean Grove, New Jersey." Journal of Historical Geography 28, no. 4 (2002): 589–608. http://dx.doi.org/10.1006/jhge.2002.0412.

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46

Obadia, Lionel. "Spatial turn, beyond geography: a new Agenda for sciences of religion?" International Review of Sociology 25, no. 2 (2015): 200–217. http://dx.doi.org/10.1080/03906701.2015.1039269.

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47

Esquivel, Juan Cruz. "Religion and Politics in Argentina." Latin American Perspectives 43, no. 3 (2016): 133–43. http://dx.doi.org/10.1177/0094582x16629459.

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The interactions between the state and religious institutions in Argentina are expressed on the municipal, provincial, and national levels, in the sphere of legislation and public policy, and in a wide range of undefined informal relationships. Politics and religion have historically been intertwined, and their relationship can be described as subsidiary laicism, in which the recognition of civil rights coexists with significant intervention of the Church in the implementation of public policy and in which state support of religion at an intermediate level is considered legitimate. Religious i

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48

Casciarri, Barbara, Alice Franck, Stefano Manfredi, and Munzoul Assal. "Ethnicité, religion, nationalisme." Cahiers d'études africaines, no. 240 (December 2, 2020): 761–78. http://dx.doi.org/10.4000/etudesafricaines.32172.

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49

Bate, Roger. "a new religion?" Economic Affairs 13, no. 3 (1993): 15. http://dx.doi.org/10.1111/j.1468-0270.1993.tb00049.x.

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50

van Niekerk, A. S. "African religion and development." Development Southern Africa 3, no. 1 (1986): 50–66. http://dx.doi.org/10.1080/03768358608439207.

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