Page 188 - Key Words in Religion Media and Culture
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Religion  171

             “coevelness”  that  recognizes  “cotemporality  as  the  condition  for  truly
             dialectical  confrontations  between  persons  as  well  as  societies”  (Fabian
             1983: 164). Formal theories of religion tend to hinder the study of religion
             from the ground up. They often make us more distant from than intimate
             with the subjects we study.
               Examples of religious people literally doing their work on the ground,
             such as Hmong shamans in hospital parking lots and Christian Goths in dusty
             festival campsites, are new hybrid forms of religious expression. Religious
             heterotopia—these other and unexpected places—are a new religious frontier:
             festivals, teenage Internet communities, city streets, hospital parking lots,
             roadside shrines, home altars, and bodily practices. Scholars are not only
             looking in different places for religion but religious men and women today
             are likely to carry on with their beliefs and practices in their homes and back
             yards as well as in churches and temples. Muslim punks pulling out their
             prayer rugs, Days of the Dead altars, chants of “Hare Krishna” on stage,
             and roadside shrines are not the primitive relics of obsolete religions. Like
             online teenage witches, they are ancient traditions adapting to and shaping
             an Internet generation. By bringing together Christian right-to-life Goths,
             Krishna  hard-core  animal  rights  activists,  and  Muslim  rappers,  I  want  to
             challenge assumptions about religion and popular media. Important religious
             trends begin at the margins, in other spaces, and in larger, more recognizable
             religious  institutions.  Clearly,  expressions  of  religious  commitment  and
             religious questioning are evident in daily life and bodily practice, including
             the production and consumption of music, television, material culture, and
             the news. Attention to lived religion, religion in the streets, and material
             religion  requires  first  looking  around  in  ordinary  and  unexpected  places
             to recognize the plural religious landscape and the importance of what is
             happening out there.
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