This paper intervenes in the recent movement in religious geographies to produce more nuanced understandings of the religious subject. By introducing the concept of theography, this paper explores a religious reflexivity that directs subjects towards struggles over the content of theology, its effects on their spatial imagination, and their praxis. Theography advances conversations about praxis in the geography of religion by tying together poststructural scholarship regarding the religious subject’s potential to subvert abstract categorization, geographies concerning the subject’s reframing of theology, and philosophical contributions vis-à-vis praxes that stem from particular understandings of transcendence.
AgnewJ (2006) Religion and geopolitics. Geopolitics11(2): 183–191.
2.
ArcherMS (2003) Structure, Agency and the Internal Conversation. Cambridge: Cambridge University Press.
3.
BadiouA (1997) Saint Paul: The Foundation of Universalism. Stanford, CA: Stanford University Press.
4.
BadiouA (2009) Logics of Worlds: Being and Event, 2. London: Continuum.
5.
BarclayD (2013) Making Multiculturalism Work: Enabling Practical Action across Deep Difference. London: Theos.
6.
BellR (2006) Velvet Elvis: Repainting the Christian Faith. Grand Rapids, MI: Zondervan.
7.
BonningtonO (2015) The indispensability of reflexivity to practice: The case of home energy efficiency. Journal of Critical Realism14(5): 461–484.
8.
BraceCBaileyARHarveyDC (2006) Religion, place and space: A framework for investigating historical geographies of religious identities and communities. Progress in Human Geography30(1): 28–43.
9.
ButtimerA (2006) Afterword: Reflections on geography, religion, and belief systems. Annals of the Association of American Geographers96(1): 197–202.
10.
CaygillH (2002) Levinas and the Political. London: Routledge.
11.
ClaiborneSCampoloT (2013) Red Letter Christianity: Living the Words of Jesus No Matter the Cost. London: Hodder & Stoughton.
12.
ClokePBeaumontJ (2013) Geographies of postsecular rapprochement in the city. Progress in Human Geography37(1): 27–51.
13.
ClokePSutherlandCWilliamsA (2015) Postsecularity, political resistance and protest in the Occupy movement. Antipode. DOI: 10.1111/anti.12200.
14.
ClokePThomasSWilliamsA (2012) Radical faith praxis? Exploring the changing theological landscape of Christian faith motivation. In: BeaumontJClokeP (eds.) Faith-Based Organisations and Exclusion in European Cities. Bristol: Policy Press, 105–126.
15.
ColesR (1997) Rethinking Generosity: Critical Theory and the Politics of Caritas. Ithaca, NY: Cornell University Press.
16.
ConnollyWE (1999) Why I Am Not a Secularist. Minneapolis, MN: University of Minnesota Press.
17.
ConnollyWE (2008) Capitalism and Christianity, American Style. Durham, NC: Duke University Press.
18.
ConradsonD (2013) Somewhere between religion and spirituality? Places of retreat in contemporary Britain. In: HopkinsPKongLOlsonE (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 185–202.
19.
DavisM (1990) City of Quartz: Excavating the Future in Los Angeles. London: Verso.
20.
DempseyJRoweJK (2004) Why poststructuralism is a live wire for the left. In: FullerDKitchinR (eds) Radical Theory/Critical Praxis: Making a Difference Beyond the Academy?Victoria, BC: Praxis (e)Press, 32–51.
21.
DevineJBrownGKDeneulinS (2015) Contesting the boundaries of religion in social mobilization. Journal of South Asian Development10(1): 22–47.
22.
DewsburyJDClokeP (2009) Spiritual landscapes: Existence, performance and immanence. Social and Cultural Geography10(6): 695–711.
23.
DittmerJ (2007) Intervention: Religious geopolitics. Political Geography26(7): 737–739.
24.
DittmerJ (2008) The geographical pivot of (the end of) history: Evangelical geopolitical imaginations and audience interpretation of left behind. Political Geography27(3): 280–300.
EagletonT (2009) Trouble with Strangers: A Study of Ethics. Chichester: John Wiley & Sons.
27.
EpsteinB (2002) The politics of prefigurative community: The non-violent direct action movement. In: Duncombe S (ed.) Cultural Resistance Reader. London: Verso, 333–346.
28.
FaierL (2011) The worldly work of writing social geography. In: Del CasinoVJThomasMEClokePPanelliR (eds) A Companion to Social Geography. Chichester: Blackwell, 198–213.
29.
FoucaultM (1991) Discipline and Punish: The Birth of the Prison. London: Penguin Books.
30.
FoucaultM (2005) The Hermeneutics of the Subject: Lectures at the Collège de France 1981–1982, trans BurchellG.New York: Picador.
31.
FowlS (2010) A very particular universalism: Badiou and Paul. In: HarinkD (ed.) Paul, Philosophy and the Theopolitical Vision. Eugene, OR: Cascade Books, 119–134.
32.
FreireP (1970) Pedagogy of the Oppressed. New York: Continuum.
33.
GillNConlonDTylerIOeppenC (2014) The tactics of asylum and irregular migrant support groups: Disrupting bodily, technological, and neoliberal strategies of control. Annals of the Association of American Geographers104(2): 373–381.
34.
GökarīkselBSecorAJ (2009) New transnational geographies of Islamism, capitalism, and subjectivity: The veiling-fashion industry in Turkey. Area41(1): 6–18.
35.
GuestMOlsonEWolffeJ (2012) Christianity: Loss of monopoly. In: WoodheadLCattoR (eds) Religion and Change in Modern Britain. London: Routledge, 57–78.
36.
GutiérrezG (1988) A Theology of Liberation: History, Politics, and Salvation. London: SCM Press.
37.
HabermasJ (2011) ‘The political’: The rational meaning of a questionable inheritance of political theology. In: MendietaEVan AntwerpenJ (eds) The Power of Religion in the Public Sphere. New York: Columbia University Press, 15–33.
38.
HarveyGVincettG (2012) Alternative spiritualities. In: WoodheadLCattoR (eds) Religion and Change in Modern Britain. London: Routledge, 156–172.
39.
HengelM (1974) Property and Riches in the Early Church: Aspects of a Social History of Early Christianity. London: SCM Press.
40.
HollowayJ (2003) Make-believe: Spiritual practice, embodiment and sacred space. Environment and Planning A35(11): 1961–1974.
41.
HollowayJ (2006) Enchanted spaces: The séance, affect, and geographies of religion. Annals of the Association of American Geographers96(1): 182–187.
42.
HollowayJ (2013) The space that faith makes: Towards a (hopeful) ethos of engagement. In: KongLHopkinsPOlsonE (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 203–218.
43.
HollowayJValinsO (2002) Editorial: Placing religion and spirituality in geography. Social and Cultural Geography3(1): 5–9.
44.
HolsclawG (2010) Subjects between death and resurrection: Badiou, Žižek and St. Paul. In: HarinkD (ed.) Paul, Philosophy and the Theopolitical Vision. Eugene, OR: Cascade Books, 155–178.
45.
HowittR (2002) Scale and the other: Levinas and geography. Geoforum33: 299–313.
46.
HowsonC (2011) A Just Church: 21st Century Liberation Theology in Action. London: Continuum.
47.
IvakhivA (2006) Toward a geography of ‘religion’: Mapping the distribution of an unstable signifier. Annals of the Association of American Geographers96(1): 169–175.
48.
JamoulLWillsJ (2008) Faith in politics. Urban Studies45(10): 2035–2056.
49.
KierkegaardS (1992) Either/Or: A Fragment of Life, trans. HannayA. London: Penguin Books.
50.
kinpaisby-hillC (2011) Participatory praxis and social justice. In: Del CasinoVJThomasMEClokePPanelliR (eds) A Companion to Social Geography. Chichester: Blackwell, 214–234.
KongL (2001) Mapping ‘new’ geographies of religion: Politics and poetics in modernity. Progress in Human Geography25(2): 211–233.
53.
KongL (2010) Global shifts, theoretical shifts: Changing geographies of religion. Progress in Human Geography34(6): 755–776.
54.
KorfB (2006) Geography and Benedict XVI. Area38(3): 326–329.
55.
LaneBC (2002). Landscapes of the Sacred: Geography and Narrative in American Spirituality. Baltimore, MD: Johns Hopkins University Press.
56.
LemingL (2007) Sociological explorations: What is religious agency?The Sociological Quarterly48: 73–92.
57.
LevinasE (1952) Éthique et esprit. Évidences28: September–October.
58.
LevinasE (1969) Totality and Infinity, trans. LingisA. Pittsburgh, PA: Duquense University Press.
59.
LevinasE (1978) Existence and Existents, trans. LingisA. The Hague: M. Nijhoff.
60.
LeyDTseJKH (2013) Homo religiosus? Religion and immigrant subjectivities. In: KongLHopkinsPOlsonE (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 149–165.
LuzN (2013) Metaphors to live by: Identity formation and resistance among minority Muslims in Israel. In: KongLHopkinsPOlsonE (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 57–74.
63.
MacDonaldF (2002) Towards a spatial theory of worship: Some observations from Presbyterian Scotland. Social and Cultural Geography3(1): 61–80.
64.
McLennanG (2011) Postsecular cities and radical critique: A philosophical sea change? In: BeaumontJBakerC (eds) Postsecular Cities: Space, Theory and Practice. London: Continuum, 15–30.
MartinLHGutmanHHuttonPH (1988) Technologies of the Self: A Seminar with Michel Foucault. Amherst, MA: University of Massachusetts Press.
67.
MegoranN (2006) God on our side? The Church of England and the geopolitics of mourning 9/11. Geopolitics11(4): 561–579.
68.
MegoranN (2010) Towards a geography of peace: Pacific geopolitics and evangelical Christian Crusade apologies. Transactions of the Institute of British Geographers35(3): 382–398.
69.
MegoranN (2013) Radical politics and the Apocalypse: Activist readings of Revelation. Area45(2): 141–147.
70.
MitchellD (1995) The end of public space? People’s Park, definitions of the public, and democracy. Annals of the Association of American Geographers85(1): 108–133.
71.
MoodyKS (2012) Retrospective speculative philosophy: Looking for traces of Žižek’s communist collective in emerging Christian praxis. Political Theology13(2): 183–199.
72.
MoynS (2005) Origins of the Other: Emmanuel Levinas between Revelation and Ethics. Ithaca, NY: Cornell University Press.
73.
MuersRBrittT (2012) Faithful untidiness: Christian social action in a British city. International Journal of Public Theology6(2): 205–227.
74.
OlsonE (2006) Development, transnational religion, and the power of ideas in the High Provinces of Cusco, Peru. Environment and Planning A38(5): 885–902.
75.
OlsonE (2013) Gender and geopolitics in ‘secular time’. Area45(2): 148–154.
76.
OlsonEHopkinsPKongL (2013a) Introduction. In: HopkinsPOlsonEKongL (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 1–20.
77.
OlsonEHopkinsPPainRVincettG (2013b) Retheorizing the postsecular present: Embodiment, spatial transcendence, and challenges to authenticity among young Christians in Glasgow, Scotland. Annals of the Association of American Geographers103(6): 1421–1436.
78.
PabstA (2011) The paradox of faith: Religion beyond secularization and desecularization. In: CalhounCDerluguianG (eds) The Deepening Crisis: Governance Challenges after Neoliberalism. New York: New York University Press, 157–182.
79.
PhelpsH (2008) Between rupture and repetition: Intervention and evental recurrence in the thought of Alain Badiou. Parrhesia5: 60–72.
80.
SturmT (2013) The future of religious geopolitics: Towards a research and theory agenda. Area45(2): 134–140.
81.
SullivanS (2005) An other world is possible? On representation, rationalism and romanticism in social forums. ephemera5(2): 370–392.
82.
SutherlandC (2014) Political discourse and praxis in the Glasgow Church. Political Geography38: 23–32.
83.
SweetLViolaF (2012) Jesus: A Theography. Nashville, TN: Thomas Nelson.
84.
TosiSVitaleT (2009) Explaining how political culture changes: Catholic activism and the secular left in Italian peace movements. Social Movement Studies: Journal of Social, Cultural and Political Protest8(2): 131–147.
85.
TseJKH (2014) Grounded theologies: ‘Religion’ and the ‘secular’ in human geography. Progress in Human Geography38(2): 201–220.
86.
VincettG (2013) ‘There’s just no space for me there’: Christian feminists in the UK and the performance of space and religion. In: HopkinsPKongLOlsonE (eds) Religion and Place: Landscape, Politics, and Piety. New York: Springer, 167–184.
87.
WallaceI (2006) Territory, typology, theology: Geopolitics and the Christian scriptures. Geopolitics11(2): 209–230.
88.
WilliamsA (2015) Postsecular geographies: Theo-ethics, rapprochement and neoliberal governance in a faith-based drug programme. Transactions of the Institute of British Geographers40(2): 192–208.
