This volume breaks new ground in the study of landscapes, both rural and urban. The innovative notion of this landscape collection is rupture. The book explores the ways in which societal, economic and cultural changes are transforming the meanings and understandings of landscapes. The text explores both how landscapes are contesting changes in society and changing society. The volume combines empirically fine-grained accounts of landscape rupture, from different parts of the world, with a sustained effort to explore, rethink and analytically extend the concept of rupture itself. The book therefore combines fresh empirical data with innovative theoretical approaches to open understanding of landscape as a dynamic, living entity subject to abrupt change and unpredictable disruptions. Through this dual reflection the volume is able to provide a powerful demonstration of the possibilities that are available for human action, social change and material landscape to combine.

This volume breaks new ground in the study of landscapes, both rural and urban. The innovative notion of this landscape collection is rupture. The book explores the ways in which societal, economic and cultural changes are transforming the meanings and understandings of landscapes. The text explores both how landscapes are contesting changes in society and changing society. The volume combines empirically fine-grained accounts of landscape rupture, from different parts of the world, with a sustained effort to explore, rethink and analytically extend the concept of rupture itself. The book therefore combines fresh empirical data with innovative theoretical approaches to open understanding of landscape as a dynamic, living entity subject to abrupt change and unpredictable disruptions. Through this dual reflection the volume is able to provide a powerful demonstration of the possibilities that are available for human action, social change and material landscape to combine.

This book explores the material religion of contemporary Shimla, a vibrant postcolonial city, famed for its colonial heritage, set against the backdrop of the North-Western Himalayas. Jonathan Miles-Watson demonstrates that this landscape is able to peacefully reconcile the apparent tensions of faith, heritage and identity in a way that unseats traditional theories of religion, politics and heritage. It presents a mystery that is written in space through time; the key to unlocking this mystery lies in clear view, at the city's heart, in the contemporary material religion that surrounds nominally Christian sacred sites. Although the material religion centres on landscapes that are identifiable as Christian, the book demonstrates that Hindus, atheists and Sikhs all have a role to play in the mutually constitutive relations that lie at the centre of these knots of sacred entanglement. This book builds upon over a decade of research to present an ethnographic account of devotional practices that speaks to contemporary developments in both the anthropology of Christianity and material religion. Through this exploration the book answers the mystery of Shimla's postcolonial harmony, while complicating established theories in the anthropology of religion, postcolonial studies, mythography, heritage studies and material culture.

A little-known lecture by Levi-Strauss is the inspiration for this work. In this lecture, he intuitively suggested that in medieval Europe there once existed a set of myths, centred on the grail, which are structurally the opposite of the goatsucker myths that he famously analyzed in his mythologiques series. This work uses Levi-Strauss' inspirational lecture as a launchpad for an exploration of a group of related medieval Welsh myths, two of which have been briefly considered previously by Levi-Strauss himself. The root of the methodological approach this book employs throughout is the Structuralism of Claude Levi-Strauss; however, it has been modified to incorporate the suggestions of later neo-Structuralists. This analysis tool is applied to a group of myths, which have become conveniently--if somewhat erroneously--known as the Mabinogion. The name Mabinogion appears as part of a colophon at the end of one of the myth of Pwyll and it was later adopted first by Pugh (1835), and then by Lady Charlotte Guest (1838) as a title for their now famous translations of Welsh mythology. Consequently, the title has stuck to describe the material that is contained within their translations and, while it is a somewhat inaccurate way to describe the myths, it has the virtues of being both a succinct and widely recognised signifier. The term has come to signify eight myths, or perhaps more accurately eight groups of myths, which are all present in the late fourteenth-century manuscript Llyfr Coch Hergest (The Red Book of Hergest), and all but one of which can be found in the slightly earlier Llyfr Gwyn Rhydderch (The White Book of Rhydderch). As such, the Mabinogion is the key collection of medieval Welsh mythology and an important source for early Arthurian material. Although Structuralism and the Mabinogion have attracted a good deal of attention from the academic world, there has been never been a sustained attempt to follow Levi-Strauss' intuitive insights with a methodical Structuralist analysis of this material. In the year of Levi-Strauss' centenary celebrations, this work is the first sustained attempt to follow his intuitive suggestions about several Mabinogion myths with a detailed Structuralist analysis of the Mabinogion. This work is therefore a unique anthropological presentation and analysis of the Mabinogion, which argues for a radical, new interpretation of these myths in light of the existence of a central system of interlocking symbols that has the Grail at its heart. Through the analysis, the book reveals a logical organizational principle that underlies a body of material that has previously been viewed as disparate and confusing. This underlying structure is demonstrated to be, as Levi-Strauss suggested it may, the opposite of that which Levi-Strauss himself uncovered in the Americas. The revelation of this new form of underlying structure leads to a rethinking of some important aspects of Structuralism, including the Canonical formula, at the same time as acting as a tribute to the farsightedness of Levi-Strauss. This book makes important contributions to the fields of Arthurian studies, anthropology, Celtic studies, cultural studies, medieval studies, mythology and religious studies.

What is myth? Why do myths exist? What do myths do? Where are myths going? This reader is organized into four parts which explore these questions. Drawing on over 10 years of experience teaching myth in religious studies and anthropology departments in the UK, USA and Continental Europe, the editors have brought together seminal works in the theory of myth. Key features include: - a general introduction to the reader that outlines a comparative and interpretative framework - an introduction contextualizing each part and sub-section - an introduction to each reading by the editors - supporting online resources that provide discussion questions and further reading suggestions, including primary sources. From functionalism to feminism, nationalism to globalization, and psychoanalysis to spatial analysis, this reader covers the classic and contemporary theories and approaches needed to understand what myth is, why myths exist, what they do, and what the future holds for them.

This book explores the material religion of contemporary Shimla, a vibrant postcolonial city, famed for its colonial heritage, set against the backdrop of the North-Western Himalayas. Jonathan Miles-Watson demonstrates that this landscape is able to peacefully reconcile the apparent tensions of faith, heritage and identity in a way that unseats traditional theories of religion, politics and heritage. It presents a mystery that is written in space through time; the key to unlocking this mystery lies in clear view, at the city’s heart, in the contemporary material religion that surrounds nominally Christian sacred sites. Although the material religion centres on landscapes that are identifiable as Christian, the book demonstrates that Hindus, atheists and Sikhs all have a role to play in the mutually constitutive relations that lie at the centre of these knots of sacred entanglement. This book builds upon over a decade of research to present an ethnographic account of devotional practices that speaks to contemporary developments in both the anthropology of Christianity and material religion. Through this exploration the book answers the mystery of Shimla’s postcolonial harmony, while complicating established theories in the anthropology of religion, postcolonial studies, mythography, heritage studies and material culture.