By Robert M. Hayden, Aykan Erdemir, Tuğba Tanyeri-Erdemir, Timothy D. Walker, Devika Rangachari, Manuel Aguilar-Moreno, Enrique López-Hurtado, Milica Bakić-Hayden
Hostile Tolerance examines styles of coexistence and clash among participants of other non secular groups, utilizing multidisciplinary study to investigate teams who've peacefully intermingled for generations, and who could have constructed points of syncretism of their non secular practices, and but have became violently on one another. Such groups outline themselves as separate peoples, with various and sometimes competing pursuits, but their interplay is mostly peaceful supplied the dominance of 1 workforce is obvious. the most important indicator of dominance is regulate over imperative non secular websites, that may be tacitly shared for lengthy sessions, yet later contested or even switched over as dominance adjustments. via targeting those shared and contested websites, this quantity allows a much broader realizing of relatives among those communities.
Using a variety of ethnographic, historic and archaeological facts from the Balkans, India, Mexico, Peru, Portugal and Turkey, adverse Tolerance develops a comparative version of the aggressive sharing and transformation of non secular websites. those stories aren't regarded as remoted situations, yet are as an alternative woven right into a unified analytical framework and is the reason how long term peaceable interactions among non secular groups can flip conflictual or even lead to ethnic detoxing.
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Extra info for Antagonistic Tolerance: Competitive Sharing of Religious Sites and Spaces
The Virgin Mary’s role is to relieve adherents from pain, disease and sorrows, but private, personal ones. Similar adaptations of ancient sites are reported elsewhere in Europe, notably Greece.
Anthropology has long recognized that much social action is structured by the recognition of corporate groups (see, for example, Fortes 1969), and most legal systems recognize corporateness, collectivities with their own rights and obligations. Since we explicitly see religious communities as heterogeneous in fact – even if, often, not in ideology – and actions as being taken by physical persons on behalf of communities rather than by communities themselves, the criticism of our model as manifesting “groupism” is misplaced.
As these frontiers shift, the physical structures that have marked their interface may be converted, since they are no longer on a social border. The territorial spaces marked by such borders need not be coterminous with state or political borders but may become so through time. More interesting and less obvious, however, is that the symbolism inherent in this situation may also work in a reverse fashion, so that the (re)construction of religious sites that were destroyed during inter-group conflict is mandated by a larger power as a symbol that members of a group that was expelled still have a claim of belonging to the territory from which they were driven.