By Kath Browne, Sally R. Munt
Drawn from huge, new and wealthy empirical examine around the united kingdom, Canada and united states, Queer religious areas investigates the modern socio-cultural practices of trust, through those that have traditionally been, and remain, excluded or derided through mainstream religions and replacement spiritualities.
As the 1st monograph to be at once knowledgeable through 'queer' subjectivities while facing divergent spiritualities on a global scale, this publication explores the lately rising cutting edge areas and integrative practices of queer spiritualities. Its breadth of insurance and prepared severe engagement suggest it is going to function a theoretically fertile, entire access aspect for any pupil wishing to discover the queer non secular areas of the twenty-first century.
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Additional resources for Queer Spiritual Spaces: Sexuality and Sacred Places
Example text
LGBTQI cultures have begun to acknowledge the need to experience the ineffable, enchantment, linking into a new Romanticism and the trends of self-enhancement in tandem with the broader cultural milieu. The exponential popular growth in self-spiritualities of the recent past decades has not in basic terms recruited directionless people suffering from boredom, culpable dopes seduced and beguiled by flaky gurus. We need better understandings here that are not based on condescending models of crude devotional consumerism.
Whilst it was not what they were looking for, we do hope that the visible profile for the project perhaps resulted in some pausing to consider queer spiritual spaces. As a team we were geographically dispersed to three countries and six cities. This meant that regular team meetings were impractical. We set up virtual meetings from the start of the project. Initially we met at the ‘home institution’, the University of Sussex online on its virtual reality site on Second Life, a global software programme used by millions (see Boellstorff 2008).
Among the audience was what we later termed a ‘queer fundamentalist’ (following Wilcox 2009). He not only grilled us in public forms, stating that ‘you must’ define queer in order 15 Despite this intervention, the overwhelming spirit of the conference was one of inclusivity, warmth, collective support and encouragement; it was particularly special to see so many participants there, also activists, community members and students. 19 Queer Spiritual Spaces to use the term16 and then suggesting how we ‘should’ go about this task, he also privately commented to one of us about how he would review the book (unfavourably) in an important journal.