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(Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot’s The Waste Land

Publikation: Beiträge in Sammelwerken › Kapitel › begutachtet

Standard

(Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot’s The Waste Land. / Keidel, Verena.

Geocriticism and Spatial Literary Studies: Narrating Spaces, Reading Urbanity. Hrsg. / Martin Kindermann; Rebekka Rohleder. Cham : Palgrave Macmillan, 2020. S. 45-64 (Geocriticism and Spatial Literary Studies).

Publikation: Beiträge in Sammelwerken › Kapitel › begutachtet

Harvard

Keidel, V 2020, (Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot’s The Waste Land. in M Kindermann & R Rohleder (Hrsg.), Geocriticism and Spatial Literary Studies: Narrating Spaces, Reading Urbanity. Geocriticism and Spatial Literary Studies, Palgrave Macmillan, Cham, S. 45-64. https://doi.org/10.1007/978-3-030-55269-5_3

APA

Keidel, V. (2020). (Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot’s The Waste Land. in M. Kindermann, & R. Rohleder (Hrsg.), Geocriticism and Spatial Literary Studies: Narrating Spaces, Reading Urbanity (S. 45-64). (Geocriticism and Spatial Literary Studies). Palgrave Macmillan. https://doi.org/10.1007/978-3-030-55269-5_3

Vancouver

Keidel V. (Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot’s The Waste Land. in Kindermann M, Rohleder R, Hrsg., Geocriticism and Spatial Literary Studies: Narrating Spaces, Reading Urbanity. Cham: Palgrave Macmillan. 2020. S. 45-64. (Geocriticism and Spatial Literary Studies). doi: 10.1007/978-3-030-55269-5_3

Bibtex

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title = "(Urban) Sacred Places and Profane Spaces—Theological Topography in T. S. Eliot{\textquoteright}s The Waste Land",
abstract = "This paper investigates the interconnectedness of space and sacredness in T. S. Eliot{\textquoteright}s The Waste Land by drawing on Augustine{\textquoteright}s understanding of the city as spiritual entity as well as more recent sociological readings of sacred space being produced through religious practice. I argue that London{\textquoteright}s cityscape in Eliot{\textquoteright}s poem recalls the Augustinian idea of urban space as a spiritual state, while it also points to the social dimension of material sacred sites: The poem{\textquoteright}s portrayal of ecclesiastical buildings demonstrates the social effects of the negation of communal (church) ritual, but it also stresses the benefits of a successful production of sacredness and numinous beauty by social practices in an otherwise spiritually depraved environment.",
keywords = "Cultural studies",
author = "Verena Keidel",
note = "Publisher Copyright: {\textcopyright} 2020, The Author(s).",
year = "2020",
doi = "10.1007/978-3-030-55269-5_3",
language = "English",
isbn = "978-3-030-55268-8",
series = "Geocriticism and Spatial Literary Studies",
publisher = "Palgrave Macmillan",
pages = "45--64",
editor = "Martin Kindermann and Rebekka Rohleder",
booktitle = "Geocriticism and Spatial Literary Studies",
address = "Switzerland",

}

RIS

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N2 - This paper investigates the interconnectedness of space and sacredness in T. S. Eliot’s The Waste Land by drawing on Augustine’s understanding of the city as spiritual entity as well as more recent sociological readings of sacred space being produced through religious practice. I argue that London’s cityscape in Eliot’s poem recalls the Augustinian idea of urban space as a spiritual state, while it also points to the social dimension of material sacred sites: The poem’s portrayal of ecclesiastical buildings demonstrates the social effects of the negation of communal (church) ritual, but it also stresses the benefits of a successful production of sacredness and numinous beauty by social practices in an otherwise spiritually depraved environment.

AB - This paper investigates the interconnectedness of space and sacredness in T. S. Eliot’s The Waste Land by drawing on Augustine’s understanding of the city as spiritual entity as well as more recent sociological readings of sacred space being produced through religious practice. I argue that London’s cityscape in Eliot’s poem recalls the Augustinian idea of urban space as a spiritual state, while it also points to the social dimension of material sacred sites: The poem’s portrayal of ecclesiastical buildings demonstrates the social effects of the negation of communal (church) ritual, but it also stresses the benefits of a successful production of sacredness and numinous beauty by social practices in an otherwise spiritually depraved environment.

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DOI