Dear all,
Please consider submitting an abstract to P13 Pilgrimage and the Politics of Presence and Absence: Anthropological Horizons on Sacralizing Locality, Visibility and Invisibility in the Contemporary World [Pilgrimage Studies Network] panel for EASA2020 in Lisbon. The panel’s abstract follows below.
The Call for Papers closes on 20 January 2020. Please do contact Simon Coleman ([log in to unmask]) and Evgenia Mesaritou ([log in to unmask]) if you are interested in contributing an abstract for this panel. See also https://easaonline.org/conferences/easa2020/panels#8578. Please keep in mind that the abstract needs to be uploaded on the EASA site itself by 20 January.
Short abstract:
This panel asks how pilgrimage reflects and responds to new questions and conflicts over the ontologies and politics of 'gaining presence', and of 'being' and 'being seen to be' present and absent in sacralized spaces. We welcome ethnographic, methodological and theoretical contributions.
Long abstract:
In recent decades, the anthropology of pilgrimage has hugely extended its methodological, ethnographic and theoretical horizons. Moving far beyond assumptions concerning the spatial and ritual isolation of sacred centres, the study of sacralized mobility and place-making has been challenged and enriched by historical developments in and beyond Europe, including the emergence of new forms of European governance post-1989, the proliferation of religious diasporas, and the expansion of neo-liberal regimes that have redefined literal and metaphorical values of belonging. New technologies of representation have had considerable impact, given that social media have transformed experiences—and narrations—of sacred travel, while posing new questions about affinities between the virtual and the spiritual. Given these developments, pilgrimage studies may be facing a powerful yet productive crisis of 'presence' as scholars extend their understanding of the scope of their sub-field. We ask how pilgrimage reflects and responds to new questions and conflicts over the ontologies and politics of 'gaining presence', as well as 'being' and 'being seen to be' present or absent in sacralized spaces. How is a sense of presence achieved and represented in pilgrimage contexts, both for the benefit of the self and for physically absent others? How do shrines acknowledge and appropriate the presence of other sacred and non-sacred spaces? How are absence and invisibility materialized, enacted and commemorated at sacred sites? Related to these questions is the issue of our presence in the field, and of what is 'absent' in pilgrimage studies. We welcome ethnographic, methodological and theoretical contributions.
Thank you,
Simon Coleman and Evgenia Mesaritou
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