Kaylee Steck investigates the diversity of state Islam in Morocco, including the ways it manifests across the densely interconnected fields of education, politics, religious practice and religious programming. Given the breadth of these manifestations, Steck argues that Moroccans engage with official religious discourse in different ways, rendering not a uniform experience of Islam, as the state may prefer, but unique and diverse quotidian experiences alongside multiple state Islams with different discourses and iconographies. In doing so, Steck resists the notion of state religion as a coherent set of policies and institutions.
Ali Qadir and Tatiana Tiaynen-Qadir offer an initial description of the widespread presence of uncanny images in religious practice in South Asian Islam and Russian Orthodox Christianity. Drawing on their multi-sited fieldwork, the authors map the presence of two religious images in each tradition that are familiar yet eerie, and that signal a rupture from the ‘normal’ order of things. Their analysis proposes that uncanny images make a phenomenological demand of the viewer that inherently challenges literalist or allegorical readings. While literalist readings increasingly attempt to tie down singular meanings of such images (or ban them altogether as in many Islamic cases), in practice many faithful viewers assign differing meanings to them as part of their locale, era, and life condition. The persistent use of such inexplicable images in vernacular religious practice opens the path for further empirical mapping and theoretical analysis into our collective religious unconscious.
Simon Coleman, Tiina Sepp and Marion Bowman describe their ongoing collaboration on the “Pilgrimage and England’s Cathedrals” project. By exploring the links between space and different kinds of subjectivities, they propose ‘cathedral consciousness’ as a means to understanding the diverse functions of modern English cathedrals.