CULTURAL (SPATIAL) DIFFUSION Diffusion.pdfCULTURAL (SPATIAL) DIFFUSION ... the types of archival...
Transcript of CULTURAL (SPATIAL) DIFFUSION Diffusion.pdfCULTURAL (SPATIAL) DIFFUSION ... the types of archival...
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CULTURAL (SPATIAL) DIFFUSION (spread of ideas, innovations) – two models
Expansion – ideas spread to new places as
different cultures adopt idea
Has “Contagious” & “Hierarchical” Subtypes
Relocation – ideas spread to new places as
culture groups migrate there
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Perc
enta
ge o
f Popula
tion T
hat
Adopts
the Idea o
r In
novati
on
Majority
Adopters
(early and
late)
Innovators
Time
S-Curve of
Adoption of
Innovations (non-spatial
diffusion
model)
Laggards
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Classification of Religions
Universalizing: claim to the “universal truth” – seen as
applicable to all humans
Seek to convert new members; open to all people
Spread mainly by expansion diffusion (any sub-type)
Ethnic: associated with a particular culture; membership by
birth or identity with that ethnic group
Not evangelical (don’t actively seek to convert new members)
Spread mainly by relocation diffusion from origin area
Examples: Christianity, Islam, Buddhism
Examples: Hinduism, Judaism, Sikhism, East Asian religions,
folk and traditional (tribal/Animist) practices
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Innovation and Diffusion of World Religions
Note hearth areas and diffusion paths of four largest religions (contrast Hinduism to 3 universalizing religions)
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Diffusion Paths of Christianity
Spread mainly by hierarchical process, then by contagious expansion in Europe … then by relocation & expansion to European colonies
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Diffusion Paths of Islam
Spread mainly by expansion diffusion through 17th century through Asia, North Africa. Now world’s fastest growing religion; spread by both expansion and relocation diffusion.
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Jepara, southern Sumatra
Melang, Java
Grand Mosque, Banda Aceh, northern Sumatra
MOSQUE
STYLES IN
INDONESIA
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Diffusion Paths of Different Forms of Buddhism
Origin in Northern India; different forms spread by expansion and hierarchical diffusion outward; blended in East Asia (syncretism). Hinduism later reclaimed dominance in India.
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Examples of Religion on the Cultural Landscape
Places of worship
Shrines, pilgrimage sites
Cemeteries, mausolea
Sacred spaces
Stonehenge, southern England (Druid site)
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Sacred Spaces Sites of special religious significance (experiences, events) Hallowed grounds that are preserved across generations For believers, places endowed with divine meaning
Paha Sapa Kin Wiyopeya Unkiyapi kte sni yelo!!
We never sold the Black Hills!!
(Lakota expression)
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Shrine at Lourdes, southern France
Cathedral at Chartres, France
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Methodist-Congregationalist
(Protestant) church, southwest Quebec,
Canada
St. Basil’s
(Russian Orthodox), Red Square, Moscow
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Mid-City Cemetery
New Orleans
Recoleto Cemetery
Buenos Aires
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Jewish
cemetery, Chicago
Temple Beth El (1973), Bloomington Hills, Mich.
Synagogue, Jewish quarter, Prague
(13th century)
Western (Wailing) Wall, Jerusalem
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Buddhist stupa, Thailand
(Hemispherical shape is typical, but different forms of Buddhism use differing types and levels of ornamentation.)
Statue of Buddha
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Hindu temple,
Northern India
Taj Mahal (Agra, India) – Islamic mausoleum
Hindu cremation ceremony, India
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Friday prayers, Grand Mosque, Mecca, Saudi Arabia: The Hajj
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Memorial Spaces How similar to, and how different from, “sacred space”?
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Memorial Spaces
Monuments, memorials, shrines, museums, and preserved
sites used to commemorate and sanctify the past
From D. Alderman (2000): “Public commemoration is a socially directed process: before historical events and figures can be regarded as memorable, people must judge them worthy of remembrance and have the influence to get others to agree.”
“Places of memory make history visible and tangible. … Memorial sites shape how we interpret and value the past.”
“Memorial landscapes are in a constant state of redefinition as governments rise and fall, as the heritage and cultural tourism industry continues to expand, and as marginalized populations seek public recognition.”
From O. Dwyer (2000): “The narrative content of these memorials reflects the types of archival materials that survive, the intentions of their producers, and contemporary politics regarding [historical events]. In turn, through their symbolic power and the large number of visitors who travel to them, these landscapes play a role in contemporary America’s ... politics.”