Laterality: a sideways look at ritual

Much study of ritual has focused on demarcated spaces and times performance, the often spectacular features such collective behaviour provide rich resources for analysis formal, symbolically dense action. This article shifts attention to dimensions events that entail zones ambiguous, diffuse, or limited engagement where boundaries between participant non-participant, viewer viewed, may be unclear. Focusing visits English pilgrimage site Walsingham, I examine multiple modalities participation through analysing relationships among observing, engaging in, narrating In doing so, develop a lexicon performances whose ethnographic profile does not stand out in sharp relief. Key terms my are ‘laterality’ (as opposed liminality) ‘penumbra’ centre). Latéralité : un regard de biais sur le rituel Résumé L’étude du se concentre souvent des espaces et temporalités d'exécution bornés, les caractéristiques ces comportements collectifs, spectaculaires, fournissent riche matériel pour l'analyse d'actions formelles à forte charge symbolique. Le présent déplace l'attention d’événements rituels comportant d'engagement ambigu, diffus ou limité, où limites entre participants non-participants, spectateurs objets regard, peuvent être floues. À partir visites au pèlerinage Walsingham en Angleterre, l'auteur plusieurs modalités travers relations observation, narration l'action rituelle. Il élabore ainsi lexique l’étude dépourvues profil ethnographique fortement marqué. Les mots-clés son analyse sont « latéralité » (opposée liminalité ») pénombre centre »). examines place religious within both contemporary England anthropological debate. suggesting we need take more ‘sideways look’ at ritual, propose there many occasions when should shift our gaze away from apparent centres performance observe seeming peripheries sort especially likely appear large-scale, ideologically plural contexts (Baumann 1992): sites fragmentation, indifference, diffusion, spectator performer clear. My argument raises methodological issues: particular, how might recognize characterize behavioural ambiguous More generally, suggest what initially seem sociologically trivial is anything but. approach uncovers action have rarely been addressed, which cut across conventional divisions non-religious practice. To make case, focus Anglican Roman Catholic destination North Norfolk, voted ‘the nation's favourite spiritual site’ BBC poll 2003.1 Given weekly attendances Church congregations dipped below 2 per cent population 2016 (Sherwood 2016), represents remarkable human assembly, bringing together diverse publics gathered vicinity explicitly Christian practices. Around 250,000 pilgrims visit every year,2 although these numbers were hit temporarily during COVID-19 pandemic. The popularity points wider trend relation Christianity, varied constituencies paying ancient prominent worship, albeit obviously reasons. Such developments described by sociologist priest Martyn Percy as entailing marginalisation religion public life – pressure placed belief … move into shadows corners’ modern existence (2013: 69). observes regular, ‘dispositional’ church-going (of parish type) struggling comparison with ‘episodic’ forms pilgrimages. sporadic character resonates David Voas ‘fuzzy fidelity’, uncommitted institutional stance characteristic populations other parts Europe who ‘are neither regular churchgoers nor self-consciously nonreligious’ (2009: 155). category complements spiritual-but-not-religious trope increasingly used describe religiously unaffiliated Euro-American contexts, but it also contains adopted an active positive towards any form spirituality. addition, shall see calls question exactly meant lack ‘affiliation’ (cf. Ammerman 2013: 259), well engagements overlap obligation, ties kinship. Matthew Engelke's (2012) identification ‘ambient faith’ draws another context struggles establish firm yet still takes shape. He traces attempts Bible Society reach unchurched people southern town Swindon demonstrates Society's strategy (2012: 166) involves placing images generic angels visible areas, deploying underdetermined symbols order appeal cultural dispositions. herculean successfully efforts public, becomes striking so visitors churched actively seek out. What happens they arrive, their behaviours relate ‘fuzzy’ activity, remain less Questions about movement around shrines will inform much say, even though, like Engelke, am interested ways material subject varieties viewing publics. First, however, locate only landscape field analysis. Rupert Stasch referred anthropologists’ emphasis ritual's capacity contain ‘unusual density’ ‘representational relations’ (2011: 159), rituals long provided fieldworkers identifiable, activities, symbolic significance. work sought uncover universal aided highlighting extremes commitment, seriousness, idealization captured vocabularies deploy powerful metaphors archetypal (Humphrey & Laidlaw 1994), canonical (Rappaport 1999), pure (Robbins 2015).3 An alternative perspective Catherine Bell's demand ‘be removed isolated position special paradigmatic acts’ (1992: 7). Bell reverting unwieldy idea expressive aspect all 70; Leach 1976); rather, she encourages ethnographers ask ritualizing act echo, invert, allude to, deny (Bell 1992: 220). Rejecting overtly universalizing approaches, sees ritualization ‘designed orchestrated distinguish privilege being done other, usually quotidian, activities’ 74). her terms, ritualized ‘culturally specific strategies’ set ‘some activities off others’, typically ‘creating privileging qualitative distinction “sacred” “profane”’ 74), operating ‘both consent resistance, misunderstanding appropriation’ 8). Omri Elisha (2017) productively adapts his examination dance Iglesia Redentor, Latino neo-Pentecostal church members participate New York parade maintain moral separation perceive riskily pluralist, secular festival. argues believers engage mere dancing without purpose, disciplined variations stylized, choreographic movement. shaped interfaces oriented, refers them examples ‘proximation’ closeness categories activity otherwise regarded separate. notes physical accompanied ‘discursive work’ (Elisha 2017: 74) rehearsal, role preserving singularity ministry discussed. analytical distance theories ‘exceptionality’ those ‘local differentiation’ large, significant common ground exists. All accept distinguished everyday, while noting tendency certain procedures reinforce hierarchy value places one class over (often sacred profane). acknowledge perspectives enactment inhabit social semiotic marked qualities tenuous, assertions relative provisional. Like Elisha, spatial ideological pluralism, devote enacted visiting rather than performers. highlight situations liturgical abut collide frames relatively unsupervised ways, producing refraction reverberation overlooked ethnographers. Elsewhere (Coleman 2009; cf. Fedele 2014), deployed frame risk refer become drawn almost against better judgement. Here, note interest serendipitous sometimes frictional resonances Kloos Daan Beekers (2018: 1) identify growing feelings incoherence uncertainty life, ethical commitments pitched goals outlines virtues Drawing Samuli Schielke (2015), point important experiences so-called imperfection understandings 2). Their Maya Mayblin's claims examining significance lenience discipline constituting subjectivities. Mayblin cautions ‘earnest turn’ anthropology influenced studies ‘predisposed committed believers’ (2017: 505). According perspective, turn reflects longer-standing bias its most concentrated forms.4 do complexities ambiguities entailed overt displays piety, posit commonsensical, naturalized realm everyday rigid regimes made inherently unrealistic Fadil Fernando 2015). Even fundamental attitudes whom commitment competency either unfamiliar desired. Before turning invoke further diffuseness. title invokes sidesteps influential Turnerian model (Turner Turner 1978), liminality emerges oppositions structure anti-structure (cf., e.g., Coleman 2014; 2018). Victor proposed using term ‘liminoid’ ‘liminal’ encompass voluntary, creative quality industrial societies, this failed influence, part because makes non-industrial societies. emphasize definitively and, part, problematically set-apart times, alongside passion force. How, then, laterality liminality? Both predominantly metaphors, encompassed slightly different us back questions interfaces. Liminality emphasizes power inhabiting fragile linear temporal passage two mundane states ‘escape from’ ‘not yet’. Laterality possesses subjunctive enacts sense reaching ambiguously spaces, ostensibly separating ‘set-apart’ ‘everyday’ It prompts negotiations, intersections, articulations hierarchically organized systematic way. While intensity immersion, encompasses affective responses unsure whether participate. As attitude, implies located remove formal however partially, For come very elements framework present liminal processions, stations cross, prayerful supplications look excluding, ‘structural’ manifestations Christianity culture feel comfortable understand. Nonetheless, ambivalences necessarily preclude complex deflected engagement. Sociologist Grace Davie developed notion ‘vicarious religion’ visibly publicly ‘performed minority behalf larger number’ (2007: 22), European venerable state churches prevailed. But looks capacious vicarious virtuosic includes possibility observation itself can become, lead some degree Baumann 1992; T. Jenkins 1999). Morgan (2005: 27) suggests nuanced understanding viewing.5 add viewed anonymous others, if glancing discreet. One advantage gazes glances closely good window calibrations proximity distance, ideological, revealed view and/or onlooker. We thus begin why looking key component lateral action, concerned latter realms. However manifested, porous, undisciplined, unpredictable entanglements Keane 2013). call penumbras operation: ritually indeterminate spatially imprecise depends adjacency defined centres, blend environments blur outer limits 2022).6 Writing religiosities exist beyond texts temples, Michael Jackson approves penumbra grounds ‘connotations phenomenologically zone’ xii) shadow illumination area breaks fully known ‘presage new possibilities relatedness’ 13). ambiguity experience compounded clarity agency control: ‘To speak penumbral is, therefore, hazy region world ourselves actors acted upon’ 39; 2022). Jackson, link uncertain articulation difficult separate life. he border situations, hosting fields opaque realms apparent. limitations. casting partially shaded given object too express document. However, appreciate invocation greater lesser degrees opaqueness, reinforcement partial visibilities exploring far, ranging fuzzy (Voas), shadowed (Percy), (Davie). zone helpful acknowledging potential links affordances place, must rigidly sequestered operate effectively Grimes 2006: ix). principles work, now time shrine itself. If village Little provides picturesque venue numerous stages just seven square miles permanent little under 800.7 origins linked vision Virgin Mary granted local aristocrat called Richeldis 1061, leading construction said house exact copy Virgin's Nazareth. Walsingham's success prime target Protestant Reformers, razed medieval ground. ruins roads, shops microcosm historical conflicts disinterred. second began stir early 1900s. had period became modern. fourteenth-century chapel outside was declared National Shrine 1934, High owed controversial man, Father Hope Patten, 1922 announced re-establishment devotion Our Lady eventually up independent north village. Predictably, ‘Romans’ ‘Anglos’ rivals. Part problem parties wrestling insecurities: Catholicism emerging fortress mentality centuries foreign; Anglo-Catholicism protest national campaign reform passed Victorian heyday. remote Norfolk housing obscure fractured gradually underwent transformation after Second World War. remoulding ‘national treasure’ picturesqueness ecumenism, general awareness shrine's opposition women's ordination (Fry 2020). Meanwhile, Slipper Chapel Catholics, minor basilica papal decree 2015. These image reinforced changes postwar political economy travel, benefits few coastal holiday resorts. mixed rural sustained before War disappeared: butchers, bakers, agricultural equipment stores replaced souvenir shops, pubs, cafés. capable hemming pious symbols, creating funnel effect encouraging focus. Ritual priorities, interests, property values combine, resulting concealment areas aesthetically discordant, cheaper ancient-looking buildings. Coaches enclaved travel down motorways groups Feldman 2002). They enable kind commuting communitas, enclosure comes same each year, staying week dedicated accommodation. woman England, involved helping organize urban parish's annual journey, told me end pilgrimage: ‘Tonight first I've Street week’.8 Her remark once realize street situated 200 metres sitting, minute's walk away. dynamics impression parallel distinct moieties. weight north, centred darkened, candle-lit, built-for-purpose shrine, Patten erroneously claimed original site. processions start middle then direction road termed Holy Mile, heading Chapel, last stop pre-Reformation took came Walsingham. actual location expanse empty grass, nestling privately owned priory, intermittently available processions. animated movements orientations scattered, formalized loosened. small-scale inscribed constant abutment, sightseers glance procession worship. opportunities light candles, say quick prayer, holy water. actions constitute Dionigi Albera (2019) ‘common syntax’ cross denominational easily. softening edges result collapse theological distinctions: casual frequently thinking one. particular young [woman parents] wearing high heels, tight skirt jewellery, walked cameras And front sat round taking photographs altar girl fascinated she'd chatting away, went right ‘Doesn't lovely? special, you know’. knees realized [trails off].9 considering account, remember oriented Quite apart Richeldis's inspirational vision, battles iconophily iconoclasm lay heart debates Reformation. Nowadays, devout tend tolerant occasionally frustrated tourists ‘only look’. converted visitor momentarily earnest process herself becoming evaluative devotee. potentially jagged interface insider outsider narratively transformed nullifying signs tourism: chatter, photos. conversions regularly fieldwork observations, recall discussion slip entanglement: Alfred Gell's (1996: depiction artwork akin trap deduces dispositions victims, strategic alignment protagonists time, stance, space.10 Gell talks communicates absence creator 26), acts proxy agent hunter's intentionality, ideally capture containment 37). administrators pursuers game, artists, altar, apparently passively accessible come, lie way invites tumble snare resonant space. incident ‘captivated’ penumbral, since devotion; negotiates informal, behaviour, loosely aligned with, towards, expressions devotion. No require girl's genuflection met resistance. rehearsed liminoid experimentation. Rather, appears caught, briefly, recognition somehow ‘special’. though ethnographically obvious layout permits village, home sideways, space panoptic devotees. densely packed nonetheless full adapted purposes: pub forecourts, cafés, car parks, streets. Parallel Mile path, sheltered cars hidden onlookers, dog-walking barefoot fact opens directly onto laneways. Some clergy, indeed, highly aware possibilities. When administrator published book depicting (Warner 1996), approximately half volume's propelled reader surrounding countryside shrines. Indeed, denominationally muted liturgically bounded retain significance.11 example Tamil pilgrimage, extends coast incorporating Hindu (Grimmer 2017; Lazzari 2016). Other cases institutionalized. younger carried theologically group students. Rather fellow several country lanes, introducing station announcing advance so. noted: man playing Jesus shirt sleeves fell mud got soaking wet, angrily ‘Oh, enough this, I'm going on, really cold wet’. students who'd standing crowd coat gave [the Jesus] put him, suddenly Simon Cyrene cross.12 event retains trace formality merges biblical landscapes; virtue element unexpected, spontaneous, frictional, encounters. contrast falling conscious planning least performers ‘in experimental, socially risky dimension occurs reminder, Ronald puts it, actually givens always ‘hand-me-downs, quilts continue patch’ (2000: 12). But, acknowledges salience official, seemingly invariant including shrine. People enticed benignly ‘trapped’ participating sidestepped, rendered peripheral implicitly present, allowing devotional daily collapses two. occasion revelation identity spell significance: onlookers sufficiently scriptural underpinning mundane. So observed shifting foregrounding backgrounding Bandak 2012), moving working adjacently seen intentio