Marion Bowman – författare

This book explores cathedrals, past and present, as spaces for religious but also wider cultural practices. Contributors from history, anthropology, sociology, and religious studies trace major continuities and shifts in the location of cathedrals within religious, civic, urban, and economic landscapes of pre- and post-Reformation Christianity. While much of the focus is on England, other European and global contexts are referenced as authors explore ways in which cathedrals have been, and remain, distinctive spaces of adjacent ritual, political and social activity, capable of taking on lives of their own as sites of worship, pilgrimage, and governance. A major theme of the book is that of replication, pointing to the ways in which cathedrals echo each other materially and ritually in processes of mutual borrowing and competition, while a cathedral can also provide a reference point for smaller constituencies of religious practice such as a diocese or parish. As this volume demonstrates, the contemporary resurgence of interest in pilgrimage, the impact of ‘Caminoisation’, and the (re)presentation of cathedrals as cultural heritage further add to the attractions, popularity, and complexities of cathedrals in the 21st century. The chapters in this book were originally published as a special issue of the journal, Religion.

This book explores cathedrals, past and present, as spaces for religious but also wider cultural practices. Contributors from history, anthropology, sociology, and religious studies trace major continuities and shifts in the location of cathedrals within religious, civic, urban, and economic landscapes of pre- and post-Reformation Christianity. While much of the focus is on England, other European and global contexts are referenced as authors explore ways in which cathedrals have been, and remain, distinctive spaces of adjacent ritual, political and social activity, capable of taking on lives of their own as sites of worship, pilgrimage, and governance. A major theme of the book is that of replication, pointing to the ways in which cathedrals echo each other materially and ritually in processes of mutual borrowing and competition, while a cathedral can also provide a reference point for smaller constituencies of religious practice such as a diocese or parish. As this volume demonstrates, the contemporary resurgence of interest in pilgrimage, the impact of ‘Caminoisation’, and the (re)presentation of cathedrals as cultural heritage further add to the attractions, popularity, and complexities of cathedrals in the 21st century. The chapters in this book were originally published as a special issue of the journal, Religion.

Vernacular religion is religion as people experience, understand, and practice it. It shapes everyday culture and disrupts the traditional boundaries between 'official' and 'folk' religion. The book analyses vernacular religion in a range of Christian denominations as well as in indigenous and New Age religion from the nineteenth century to today. How these differing expressions of belief are shaped by their individual, communal and national contexts is also explored. What is revealed is the consistency of genres, the persistence of certain key issues, and how globalization in all its cultural and technological forms is shaping contemporary faith practice. The book will be valuable to students of ethnology, folklore, religious studies, anthropology, and religious studies.

Vernacular knowledge is a realm of discourses and beliefs that challenge institutional authorities and official truths, defying regulation and eluding monovocal expressions of the status quo. Unlike monolithic ‘truths’, religious or secular, vernacular knowledge tends to be dynamic, fluid, ambivalent, controversial, appearing in multiple forms and open to alternatives.Ranging through culturally, religiously, geographically, politically, and socially varied contexts, Vernacular Knowledge examines heteroglot expressions of knowledge revealed in various genres: traditional tales and personal experience narratives, rumours and jokes, alternative histories and material culture, placelore and ritual. Transmitted through multiple communication strategies (face to face, social media, online forums, publications, etc.) vernacular knowledge is shared and shaped communally but individually articulated and actualised.Covering various realms of the supernatural, such as ghosts, saints, spirits, magic, energy lines, and divination, vernacular knowledge also underpins beliefs and assertions such as those expressed in conspiracy theories, challenges to politically and ideologically determined creeds, and other socially compelling ideas that undermine prevailing wisdom. Vernacular religion operates in creative tension not only in relation to institutional forms of religion but also to secularism, state sponsored atheism and scientific rationalism.Both vernacular knowledge and vernacular religion consistently (though often invisibly) challenge the homogeneity of dominant discourses and the hegemony of institutionalised authorities in myriad contexts.This volume is dedicated to Leonard Norman Primiano (1957–2021).

Vernacular knowledge is a realm of discourses and beliefs that challenge institutional authorities and official truths, defying regulation and eluding monovocal expressions of the status quo. Unlike monolithic ‘truths’, religious or secular, vernacular knowledge tends to be dynamic, fluid, ambivalent, controversial, appearing in multiple forms and open to alternatives.Ranging through culturally, religiously, geographically, politically, and socially varied contexts, Vernacular Knowledge examines heteroglot expressions of knowledge revealed in various genres: traditional tales and personal experience narratives, rumours and jokes, alternative histories and material culture, placelore and ritual. Transmitted through multiple communication strategies (face to face, social media, online forums, publications, etc.) vernacular knowledge is shared and shaped communally but individually articulated and actualised.Covering various realms of the supernatural, such as ghosts, saints, spirits, magic, energy lines, and divination, vernacular knowledge also underpins beliefs and assertions such as those expressed in conspiracy theories, challenges to politically and ideologically determined creeds, and other socially compelling ideas that undermine prevailing wisdom. Vernacular religion operates in creative tension not only in relation to institutional forms of religion but also to secularism, state sponsored atheism and scientific rationalism.Both vernacular knowledge and vernacular religion consistently (though often invisibly) challenge the homogeneity of dominant discourses and the hegemony of institutionalised authorities in myriad contexts.This volume is dedicated to Leonard Norman Primiano (1957–2021).