By Adrian J. Ivakhiv

Claiming Sacred GroundPilgrims and Politics at Glastonbury and SedonaAdrian J. IvakhivA research of individuals and politics at New Age non secular sites.In this richly textured account, Adrian Ivakhiv specializes in the actions of pilgrim-migrants to Glastonbury, England and Sedona, Arizona. He discusses their efforts to come across and adventure the spirit or strength of the land and to mark out its value via making an investment it with sacred meanings. Their endeavors are awarded opposed to a extensive canvas of cultural and environmental struggles linked to the incorporation of such geographically marginal areas into an increasing international cultural economic climate. Ivakhiv sees those contested and "heterotopic" landscapes because the nexus of a posh net of interestes and longings: from millennial anxieties and nostalgic re-imaginings of heritage and prehistory; to real-estate energy grabs; contending non secular visions; and the loose play of rules from technology, pseudo-science, and pop culture. Looming over all this is often the nonhuman lifetime of those landscapes, an"otherness" that alternately unearths and conceals itself at the back of a pagenant of ideals, photographs, and place-myths.A major contribution to scholarship on substitute spirituality, sacred area, and the politics of common landscapes, Claiming Sacred floor will curiosity students and scholars of environmental and cultural reviews, and the sociology of non secular events and pilgrimage. Non-specialist readers could be inspired by way of the cultural, ecological, and non secular dimensions of outstanding average landscapes. Adrian Ivakhiv teaches within the school of Environmental experiences at York college in Toronto, and is President of the Environmental stories organization of Canada.April 2001384 pages, 24 b&w photographs, 2 figs., nine maps, 6 1/8 x nine 1/4, index, append.cloth 0-253-33899-9 $37.40 s / ?28.50 ContentsI DEPARTURES 1 strength and hope in Earth's Tangled net 2 Reimagining Earth three Orchestrating Sacred SpaceII Glastonbury four level, Props, and gamers of Avalon five Many Glastonburys: Place-Myths and Contested SpacesIII SEDONA 6 crimson Rocks to genuine property 7 New Agers, Vortexes, and the Sacred LandscapeIV ARRIVALS eight Practices of position: Nature and Heterotopia past the hot Age

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Among the valuable manuscripts of the lifeless Sea Scrolls are various fragments of liturgical texts touching on the ritual lifetime of Jews dwelling round the flip of the typical period. those interesting writings contain prayers for annual gala's, a covenant renewal liturgy, a paranormal liturgy for Sabbath sacrifices, a grace rite for mourners, day-by-day and weekly prayers, liturgies of purification, and even perhaps a marriage rite. during this quantity, the 1st to be released within the Eerdmans Commentaries at the useless Sea Scrolls sequence, James Davila introduces, interprets, and gives a close exegesis of those very important documents.
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Special Abbreviations, Symbols, and first Sources
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Festival Prayers (1Q34 + 1Q34bis, 4Q507, 4Q508, 4Q509 + 4Q505)
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A marriage ceremony? (4Q502)
Daily Prayers (4Q503)
The phrases of the Luminaries (4Q504, 4Q506)
Purification Liturgies (4Q512, 4Q414)

Indexes
Modern Authors
Scripture References
Dead Sea Scrolls
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These four chapters constitute the substantive core of this book; and readers more interested in either of the two sites than in broader theoretical or sociological questions may wish to proceed directly to the relevant chapters (4 or 6), returning to chapters 2 and 3 afterwards. Following these place-readings, I attempt, in the final chapter, to pull together the theoretical and empirical strands making up this work. Drawing on some of the specific place-stories of my interview subjects—stories about how they came to their destinations, and how they have been changed by them—and on the representational discourses and imaginal languages that circulate around these places, I develop a hermeneutic phenomenology of such ecospiritual heterotopias.

Devereux proposes that “our minds carry the blueprint of the spiritual earth,” an inner geography visited for millennia by shamans in altered states of consciousness. Actual straight-line tracks, such as those found in the South American Andes, are, in his view, representations of the shaman’s trance-state travels; and Devereux urges his readers to set out likewise into the “Spirit Earth” where we might “rediscover the perennial protocols for inhabiting the physical earth” and “for correcting our worldview” (219–20).

Hutton (1993) points out that remorselessly androcentric societies like that of ancient Rome, or cities like Babylon and Athens, created remarkable poetry, art, and a plenitude of female goddesses. In Hawaii, the goddess Pele seemed in charge, but the actual society was very male dominated. 17 In the anything-goes realm of earth mysteries speculation, relations between the scholarly establishment and alternative researchers have tended to be especially poor, if not downright hostile. 19 Alternative archaeologists, for their part, have generally considered orthodox archaeologists to be not only wrong, but dangerous—they are, as William Thompson puts it, the “unconscious apologists for industrial civilization” (1978:54–58).

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Claiming Sacred Ground: Pilgrims and Politics at Glastonbury by Adrian J. Ivakhiv
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