By Kath Browne, Sally R. Munt

Drawn from wide, new and wealthy empirical study around the united kingdom, Canada and united states, Queer religious areas investigates the modern socio-cultural practices of trust, by means of those that have traditionally been, and remain, excluded or derided by way of mainstream religions and substitute spiritualities.
As the 1st monograph to be without delay trained through 'queer' subjectivities when facing divergent spiritualities on a global scale, this ebook explores the lately rising cutting edge areas and integrative practices of queer spiritualities. Its breadth of assurance and willing serious engagement suggest it's going to function a theoretically fertile, complete access aspect for any student wishing to discover the queer non secular areas of the twenty-first century.

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Extra resources for Queer Spiritual Spaces: Sexuality and Sacred Places

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21 Our principle aims were to explore: • What is the place of queer peoples in existing spiritual/cultural spaces? • Where do queer peoples go to find their own spiritual spaces? • What does a queer spiritual space/place mean to our participants, and what do they want to do there? • How and where do queer spiritual spaces/places exist – in the bodies of individuals, in community, in queer spiritual texts, in specific or moveable spaces of worship, in cyberspace, in visibility, in secrecy? term=swimming+with+the+fishes.

According to Christina Welch: Greenham Common Peace Camp, as thealogian Melissa Raphael has argued, was a new manifestation of female sacrality. A female sacral space was established at the very heart of patriarchal power. ‘Here the feminist sacral will expose patriarchal colonization of the mind and the land’. (1996: 23 quoted in Welch 2007: 63) In the binary oppositional language of the time, masculinity = death, and feminist femininity = life. This eco-feminism was predicated on a long history of alternative spiritualities, a Romantic pastoralism that has permeated lesbian and gay histories back into the eighteenth century.

But it is also important to acknowledge the creative unpredictability of cultural exchange, travel, immersion in unfamiliar waters, and being in the enigmatic beyond, as Emmanuel Levinas might have put it. Writing of being in the beyond, Levinas claims that transcendence is only possible in the realm of the other, touching the other enables human sensibilities to develop, both by bringing us into our own body and by touching the otherness of others, and in this ‘I am the other’s hostage’ (see Peperzak 1997).

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