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The architecture of multifaith spaces: God leaves the building
Abstract
In multifaith rooms people of all faiths, as well as those of no faith, enemies even, time-share
a space that takes on one of a set of sacred modalities on a sign outside. Multifaith has
become the default form of religious space in hospitals and airports and has introduced
sacred space to places like shops, football grounds and offices where none formerly
existed. What is the architecture of this new type of universal sacred space? Usually they
are mundane spaces without an aura whose most characteristic form is an empty white
room. In order not to be meaningful in an inappropriate way they use banal materials,
avoid order and regularity, and are the architectural equivalent of ambient noise. The
most extreme examples resemble works of conceptual art. The results are sufficiently anti-architectural
to suggest that architecture depends upon a particular culture for its existence.
... From a socio-religious perspective, modernity is seen as a product of an intentional secularization process engendered by the Reformation and the rise of Protestantism (Lahav 2021). Researchers identify one of the outcomes of this process as the creation of a "neutral" public space where religious symbols were eliminated in an attempt to reframe faith as belonging to the private sphere (Crompton 2013;Shenhav 2018). The concept of a "pure" space aligns with this phenomenon. ...
... Among the most important spaces of inter-religious engagement in the building was its multifaith chapel (Figures 6 and 7). Multifaith chapels are a modern phenomenon (Crompton 2013), and that belonging to the Jerusalem YMCA is arguably one of the first spaces having such a function worldwide. ...
... Architectural historian Andrew Crompton has demonstrated that in later multifaith chapels, architects usually opted (and still opt) to relieve such spaces of all decorations, to avoid referring to one religion or the other. Crompton claims that in the absence of religious symbolism, "god leaves the building", implying that faith depends upon a recognized visual culture (Crompton 2013). At the Jerusalem YMCA, symbolism was reinterpreted to create inter-religious space, and God did not leave the building. ...
The architecture of Jerusalem has for centuries been defined by its being a space sacred to Judaism, Christianity, and Islam. The end of World War I marked the beginning of British Mandatory rule, which lasted until 1948. During this period, Jerusalem witnessed a proliferation of architectural projects that repositioned religion within modern typologies representing the city’s communities. This research investigates four such buildings: the British Rockefeller Museum, the Palestinian Palace Hotel, the American YMCA Building, which functioned as a community center and hostel, and the new Zionist Executive Building. The integration of religious elements into these edifices is examined using the concept of inter-religious engagement and by applying the theory of purification and hybridization. The research demonstrates that British and American Christians, Zionist Jews, and Muslim Palestinians, used different strategies to produce inter-religious engagement—either intentionally or because of British-dictated political constructs. British and American Christians embedded religious elements within modern typologies to reflect peaceful co-existence, while Zionist Jews and Muslim Palestinians used them to construct national identity. Although conceived as “purely” secular, these modern typologies were hybridized by the integration of religious spaces or emblems, revealing further dimensions to our understanding and assessment of 20th-century urban secular architecture and its intersection with religions.
... The trend of multifaith facilities is usually designed in public spaces such as airports and universities (Johnson & Laurence, 2012;Cadge, 2018). Multifaith spaces are a new sacred environment where anyone can pray whatever their religion (Crompton, 2013). A multifaith room cannot afford to look like a church or a mosque, or a temple. ...
... The purpose of architecture is to create a particular vision of the religious ideal: a way of being in the world that believers aspire to and foster a sense of identity and belonging in the present (Davies & Thate, 2017). Multifaith architecture is a modern version of old religious architecture with a much simpler design and a theme that adheres to contemporary designs (Crompton, 2013). He also suggested that the most critical element is the materiality and blurring of the line of the single faith community (Crompton, 2013). ...
... Multifaith architecture is a modern version of old religious architecture with a much simpler design and a theme that adheres to contemporary designs (Crompton, 2013). He also suggested that the most critical element is the materiality and blurring of the line of the single faith community (Crompton, 2013). Believers and nonbelievers are likely to use multifaith spaces in the broadest meaning, including possible use as a space for isolation (Bobrowicz, 2018). ...
The purpose of this study is to outline the design elements of church architecture and activities towards encouraging a less isolationist image within a multifaith community. The research case studies include Calvary Church (CC) and Calvary Convention Centre (CCC). Qualitative case studies through observations and interviews are conducted to get information on perceptions of the architectural spaces, programs, and design elements applied to the case studies. The data analysis approach used is content analysis and descriptive analysis for both case studies, creating a less isolationist image and encouraging the multifaith community urban context. The results revealed that intimacy, proximity, neutrality, universal character, and flexibility are essential for creating a positive shared space design for a church building.
... This study presents the process of developing multi-faith prayer spaces in public facilities and the factors affecting the need for such places. On the basis of the literature, this study presents the process of evolving multi-faith spaces in public facilities (Crompton, 2013;Cadge, 2017;Gilliat-ray, 2005;Grubiak and Parker, 2017;Johnson and Laurence, 2012). ...
... Shortly after, places bringing together people of different faiths began to appear not only as separate buildings but also as a space separated inside other facilities. Precisely determining the time of the first space of this kind is difficult; nevertheless, the room at Vienna Airport designed in 1988 is considered to be the oldest one (Crompton, 2013). Prayer rooms at airports were initially provided mainly for the staff and not for travelers (Grubiak and Parker, 2017;Cadge, 2017). ...
... Today, spaces separated within public facilities are being used increasingly due to the fact that culture and religion are visible there. Examples of these buildings are airports, universities, and shopping centers (Cadge, 2017;Grubiak and Parker, 2017;Crompton, 2013). At this point, architects are facing a new challengedthe design of a universal, multi-faith space. ...
This study explores the architecture and arrangement of prayer spaces in public buildings. It examines whether Polish airports have prayers spaces and whether a correlation exists between the name (e.g., “multi-faith space,” “place of prayer,” and “place of focus”) and design. The study is supported by analyses of ecumenical spaces, which have recently been brought into service and where a visible symbiosis exists between their names and functions. This study includes in situ investigations and is conducted based on a wide range of literature, statistical data, comparative methods, and logical reasoning. This study may provide an important indication for countries that are only beginning to face a design problem concerning architecture of multi-faith spaces.
... hrungen verarbeitet werden, in der Praxis erweitern: Andere ebenfalls ruhende Menschen erlaubten es den Teilnehmer_innen in den Versuchen eher, sich zu entspannen als auch sich frei zu fühlen.Damit stellen Räume und Orte, die zu Erholungs-und Besinnungszwecken geplant sind, einen wichtigen Faktor einer salutogenetischen städtischen Umwelt dar (vgl.Crompton, 2013; vgl. Dewey, 1980). Obgleich die Interviews auch offenlegten, dass eine solche explizit für Ruhen eingerichtete Räumlichkeit teilweise als "aufgesetzt" (Teilnehmerin 3) wahrgenommen wird, fiel es der Hälfte der Proband_innen schwer, einen erholsamen Ort zu finden und verdeutlicht nochmal die Dringlichkeit einer gesellschaftli-chen und da ...
... In der Literatur auch wie folgt bezeichnet: Multi-faith Space, Ruhiger Raum, Gebetsraum, Stiltecentrum, Room for Reflection, Meditationsraum, Rest and Faith Room, Faith and Reflection Room, Kontemplationsraum und Friedensraum; vgl. hierzuCrompton (2013). ...
The idea of salutogenic environments aims to emphasize the importance of how our environment is shaped and how it influences our (well)-being. In this master thesis my goal is to show the meaning of salutogenic environments regarding the worldwide dominating urban population and its consequences for a sustainable perspective. Using an experimental method based on embodied perception of place and space, I demonstrate the significance of an individual approach to health and well-being through the subjectivity of individual experience. Based on 15 students as the experimental group, the method reveals different interaction patterns after being realized in Berlin Mitte as the investigation area. Evidence shows that a shift towards social recreation places, more urban nature and water as well as deceleration can enhance and support well-being and reduce stress.
... To date, there is practically no research on the development of space-planning solutions for prayer houses for Quaker meetings, including developments in the design of engineering equipment for such types of buildings. There is a large amount of literature on the architecture of public buildings [2][3][4][5][6], as well as buildings of religious purpose [7][8][9][10][11][12][13][14][15], which provides not only recommendations on space-planning solutions, but also on the placement of the necessary engineering equipment. At the same time, there are only a few works devoted to the architecture and typology of buildings and places of worship for Quakers [16][17][18][19][20]. ...
... The author has repeatedly visited Quaker prayer meetings, where he collected information and analyzed the need for specific rooms for comfortable religious meetings. Special literature on the subject of Quakerism and sacral architecture was also studied [1,[7][8][9][10][11][12][13][14][15][16][17][18][19][20]. ...
Quakers are a Protestant trend in Christianity that was formed in England during the English bourgeois revolution. The peculiarities of this direction include the fact that Quakers hold prayer meetings for communion with God not in churches, but in fact, in ordinary rooms called Quaker Meeting Houses. At present, there is practically no research on the development of space-planning solutions for Quaker meetings houses, including developments in the design of engineering equipment for such types of buildings. Information was collected and analyzed on the need to design specific premises for comfortable holding of Quaker prayer meetings. The analysis was carried out according to the following criteria: the total area of the objects of the Quaker prayer meeting; availability of basic meeting rooms; availability of auxiliary premises; necessary engineering equipment; architectural and urban planning appearance of the building (including the building facades); urban planning situation, taking into account the improvement of territories. There were developed block- layout diagrams of premises for various functional purposes, a variant of space-planning solutions of a house for holding prayer meetings of Quakers in Russia, a draft proposal for its architectural appearance, as well as options for various systems of engineering equipment of buildings to ensure high comfort requirements.
... Recently, several public debates and political disputes in Western countries have occurred around multi-religious places. Since then, public and private actors have commissioned a growing number of multi-faith centers' projects, with the aim of promoting interreligious dialogue and multiculturalism in diversified societies (Crompton, 2013). Indeed, multireligious spaces have quickly become symbols of cultural coexistence in plural contexts. ...
This chapter explores the impact of congregations sharing their places of worship in interfaith dialogue initiatives. The empirical data discussed have been collected with the application of congregations study methodology to analyze various religious traditions in three Italian cities: Bologna, Brescia, and Milan. Challenging the broad sociological background of the interreligious contacts shaped by religious diversity in urban environments and the encounters prompted by common religions’ spaces, this chapter examines the effects of above congregations’ practices on encouraging interreligious dialogue initiatives. The results from the congregations study found that sharing a place of worship does not significantly promote institutional or established interfaith actions at the city level. Although this practice provides a suitable opportunity for promoting religious encounters, its interreligious nature appears as only one among various social factors impacting religions’ spaces and their local relations.
... By stipulating that the synagogue, the church and the mosque with their auxiliary facilities are to THE HOUSE OF ONE. SACRED SPACE AS COLLABORATIVE PROCESS be designed as separate spaces under one roof, the competition brief for the House of One diverted from the more common typologies of multi-faith rooms, that offer a shared ritual space, which in daily life operates by means of a time-share model (Crompton 2013). By contrast, the briefing for the House of One was very clear, that an amalgamation of faiths in one space is not the objective, but that each of the three sacred spaces was to be developed individually, also respecting the spatial requirements to cater for more conservative forms of religious practice. ...
This paper explores the potential of the client-architect relationship to be part of a design methodology conducive to conceiving sacred space as collaborative, dialogical practice. The case study for this investigation is the multi-confessional project ‘House of One’ by Kuehn Malvezzi, currently on site in Berlin, Germany. The client for this project is not one cleric or religious community but a foundation initiated by a local Protestant, Jewish and Muslim congregation. The fact that the client is not one homogenous entity has shaped the conception of the project and consequently the building’s final appearance: all design decisions have been taken conjointly by the three clerics. In this project, the correlation between theological considerations and material realisation has been recognised as a reciprocal two-way process: theological doctrines are materialised through constructed space – equally, architectural questions can act as a catalyst for theological debate between the three clerics and their respective communities.
... This space can be a tunnel or hallway that displays the history that connects the cultural heritage to the present context of the community or at least to the early history of Islamic civilization. We will call it a time tunnel to distinguish it from multi-faith spaces generally explicitly used for worship (Crompton, 2013). ...
The Heritage awareness is an important element in ensuring the preservation of cultural heritage. Religion and cultural similarities are known to play an important role in heritage awareness. The problem in this research was the low awareness of the local community of their heritage, which was built from different religious cultures. In line with this, it is important to build an identity that can connect the community's religion with the religious context of the cultural heritage so that the community is aware of this heritage. This research aims to propose an architectural solution for raising public heritage awareness using religious similarity. Using literature review, the authors suggest the existence of a time tunnel that becomes a transitional space that connects people's current religious awareness with the past. The time tunnel is the context of cultural heritage in sites as well as in educational programs to raise awareness of the community's heritage as part of their identity. In general, the idea is supported by the liminality theory and threshold concept learning theory. We show the idea of using Buddhist heritage in contemporary Islamic Indonesia. These results provide concrete ideas based on architectural psychology and education and encourage the development of heritage conservation in areas that already have significant cultural differences from the communities that produce this heritage.
... One is the neutral "interfaith chapel" found in many universities, hospitals, airports, and other public buildings which serves its purpose by removing all distinct religious signatures. This approach is welcomed by many users but gives some the dismaying impression that "God has left the building" (Crompton 2013). 6 Another challenge is that users of these spaces sometimes resent what other users do in and with them (Biddington 2021;Bobrowicz 2018). ...
Interreligious engagement (IE) has been experienced and theorized mainly as the pursuit of a shared respectful awareness of the beliefs, practices, and social experiences of multiple religious communities. In rare instances, it has been possible to create architecture specifically to foster IE, as in the “tri-faith” Abrahamic campus in Omaha and the Berlin House of One. The theme is: Here we are, accepting that we share the world. Another form of IE that deserves to attract more interest is multireligious collaboration in civic work (addressing homelessness, urban blight, illiteracy, etc.). Some adherents of the intrinsically cosmopolitan “world” religions are actively cosmopolitan to the extent of seeking this engagement. The theme is: Let us share the work of the world, including sharing our religiously inflected processing of what the practical issues facing us are. There is a new initiative of this sort in my city, Jackson, Mississippi, named (from M. L. King) the “Beloved Community”. An architectural thought experiment may prove helpful in articulating the ideals for such an endeavor. What would be the physical desiderata for its headquarters? Let us imagine a new downtown building, The Meeting, dedicated to housing meetings where mixed religious groups learn about civic issues and coordinate efforts to address them. Full interreligious sharing of a space seems to require a neutral design lacking any definite religious inspiration. But there are nonsectarian ways to create an appreciably special, non-ordinary space, as in courtrooms and classrooms. Could a civic IE headquarters be special, expressive of practical optimism, and contain a sufficient religious allusion to qualify as a “next-to-sacred space” in which religious actors felt supported in the civic extension of their religious lives? I offer suggestions for discussion, including (1) a pavilion-style building suggestive of being set up for a special purpose—not soaringly grandiose but with a vertical feature such as a central roof lantern; (2) at least one major porch, with benches and tables; (3) an outside water fountain with public water supply (a historical allusion to the Islamic sabil); (4) inside, right-sized meeting rooms around the glass-walled periphery; (5) a big “living room” lounge in the center, usable for larger meetings, with access to a kitchen, and with a big project board for tracking work completed and work in hand next to a large map of the city; (6) a moderate descent of several steps into each meeting room so that there is a feeling of commitment in attending a meeting and a sense of challenge in going forth from one; (7) otherwise a main floor levelness and openness facilitating movement in and out, as in a train station; and (8) upstairs small offices for religious and other qualifying organizations. Answering the aesthetic and practical questions these suggestions raise takes us into imagining civic IE more concretely.
... As a consequence, "The Cure of FIeldwork In relIgIon © Equinox Publishing Ltd 2023 the Spirit" originated more from the need to conform to a political rhetoric of inclusion of religious diversity than from a careful-and direct-assessment of patients' expressed needs, thus evidencing a certain disconnection between the supply and the demand from resident and transitory patients in the hospital (Di Placido, Vanzo and Palmisano forthcoming). The "Silence Room", also known in the literature as "prayer room", "sacred space" or "multi-faith room", is internationally one of the most implemented interventions to face the challenging question of the governance of religious diversity in public spaces (Becci, Burchardt and Giorda 2017;Crompton 2013;Gilliat-Ray 2005) and, most importantly, a paradigmatic example of this disconnection. According to the project leader: ...
In this article we seek to compare institutional, professional (largely nurses’) and patients’ perspectives on spirituality with the aim of contributing to two different, albeit potentially overlapping, strands of research, namely, the study of the governance of religious diversity and the inclusion of spiritual interventions in hospital settings, using data collected in the research project RESPIRO (breath) (2019–2022). Importantly, in this article we rely on the toolkit of the sociological trade to explore what we can learn about religion and spirituality by studying hospitals, building on the working hypothesis that the practical and discursive universe of ‘health’ and ‘salvation’, the two most valued symbolic resources of the medical and the religious/spiritual fields respectively, are inherently interrelated. In so doing, we reconstruct the “spiritual imaginaries” surrounding institutional, nurses’ and patients’ perspectives on spirituality in hospital, a previously unexplored subject. These three spiritual imaginaries are the expression of hospital management’s, nurses’ and patients’ respective positioning in the broader field of religion and spirituality in healthcare; that is, they voice different instances of what is considered the legitimate representation of religion and spirituality within healthcare institutions and care practices.
... 7 The term "multi-faith" has caused much confusion. It originated as a secular, architectural term to describe spaces that were not devoted to any one religion (Crompton 2013). The description was then applied to the people who used the space as if they were "multi-faith". ...
... Due to the sweltering hot weather, Dubai residents spend more than 90% of their time indoors [4]. Especially during the long summer months from April through to October, temperatures can soar up to 48 • C with high humidity, making it unbearable to enjoy outdoor activities for more than a few minutes [5,6]. As a result, shopping malls have become de facto community centers and public squares where people gather, enjoy, and experience social events [7]. ...
The city of Dubai has a population of 3.34 million and boasts 65 shopping malls, with an additional 10 currently under construction. As a result of the oppressive climate, shopping malls have emerged as de facto community centers and public squares where Dubai residents can congregate, socialize, and participate in various events. This paper aims to examine the spatial features of indoor and outdoor rest areas within Dubai’s shopping malls and identify key factors that can enhance user satisfaction in each area. To achieve this, literature studies were conducted to extract evaluation factors, such as comfort, aesthetics, convenience, and accessibility for rest areas adjacent to the escalator, restroom, open corridor, and outdoor locations. An empirical study was then carried out, where field observations and user-satisfaction surveys were conducted in the indoor and outdoor rest areas of three prominent malls, namely the Dubai Mall, Dubai Festival City, and Mirdif City Center. The results of the study indicate that in open-corridor rest areas, easy access was highly rated in the satisfaction survey, while noise and privacy maintenance received lower ratings. Comparatively, outdoor rest areas scored higher on the satisfaction survey than indoor rest areas, such as the rest area next to the escalator, open-corridor rest area, and rest area next to the bathroom. This study’s findings can provide a foundation for future rest-area planning that better reflects the needs and desires of users.
... Los diseños de EMC se han convertido en un ejercicio común en los proyectos fin de carrera en arquitectura y entre los especialistas (Crompton 2013;Biddington 2021: 87ss.) y se están generando guías y documentos oficiales para promover su implementación (por ejemplo, Collins 2007o Díez de Velasco 2011. ...
El libro La diversidad religiosa en España: reflexiones
y ejemplos es el resultado de la maduración de una serie
de esfuerzos de investigación y reflexión que tienen a
España como foco y a la diversidad religiosa y su construcción
progresiva como eje. Dividido en cinco capítulos
que tratan de la visibilización de las minorías religiosas,
la presencia de la religión en la Escuela y la opción de
futuro que resultan los espacios multiconfesionales, se
trata de la sistematización de una línea de investigación
desarrollada desde hace tres decenios por el autor, Francisco
Díez de Velasco, profesor de Historia de las Religiones
en la Universidad de La Laguna.
... Monochromatic colours are sacred elements that keep the assumptions of colour closeness to certain beliefs. "..Empty white rooms have become the default solution because there is an assumption that we should not be exposed to symbols of other people's faith if that can be avoided.." (Crompton, 2013). Monochrome colour is dominated in these three case studies. ...
Funeral services are part of public facilities with deep meaning for the mourners to 'say goodbye'. In Indonesia, funeral services are regulated in Spatial and Regional Planning 1 which adapts to the local context and culture. However, the development of funeral services encountered various obstacles in the availability of adequate facilities and has 'less meaning' in small towns. The death of a loved one causes psychological distress for the family and those left behind. This problem underlies studies related to the meaning of profane-sacred values in funeral services. The method used is a qualitative study with a storytelling approach through observations at funeral homes and crematoriums in Yogyakarta and Solo, Indonesia. This study shows that the profane zones of funeral services can manifest in flexibility, continuity of space, relief of spatial dimensions, and clarity of circulation. The 'chaotic' phases of mourning can be neutralised with monochrome colours to create an atmosphere of consolation. Meanwhile, sacred zones can be applied rigid, angular, and centred as a form of honour. Landscape interventions may aim to neutralise a grief situation and potentially be an aspect of natural healing. Moreover, landscape planning around the main building can address sustainability and environmental balance. The results of this study are expected to provide a discourse that funeral buildings are not only seen as 'a space of activity', but beyond that, it has a significant role in healing aspects in bereavement conditions.
... Because the rooms that Crompton discusses serve a range of faiths, walls are, necessarily, required to be blank. 34 The emerging 'fashion' for empty white spaces in church architecture offers a similar blank canvas, upon which worshippers from diverse backgrounds can project their own religious and spiritual tastes. In this way, church architecture might be responding, purposely or not, to the new religious marketplace by creating spaces which allow each individual and personal interpretation of spirituality to be as valid as the nextin precisely the way Durkheim anticipated, and Davie and others have described. ...
Church architecture is an overlooked barometer of urban life. It holds up a unique mirror to economic models, demographics, cultural and ritual practices, and aesthetic movements in late modernity. In turn, the changing complexion of secular society has had a marked influence on the type and style of Christian architecture in the twenty-first century. This article explores the dialectical relationship between church architecture and secular society within recent critical frameworks, examining, in particular, the value of infrasecular geographies as an alternative to the post-secular lens. The infrasecular model is used to frame a reading of three recently completed schemes within the Anglican Diocese of London, which have been selected to offer a snapshot of new church architecture. These comprise a purpose-built church, a refurbished Grade II* listed church, and a ‘church’ which operates within a custom-made boat. All three have been promoted by the Diocese of London as successful initiatives within the Church’s growth strategy and all three were sufficiently high profile to be covered in the national and architectural press. In reading these churches as markers of wider shifts in the urban landscape, the article agrees with David Goodhew that, ‘the many studies of modern London that airbrushed out churches (and often faith in general) present a seriously incomplete picture’.
... For example, in Berlin, a priest, a rabbi and an imam decided to erect a joint church of three monotheistic religions under the name "House of One". Some of the common fundamentals applied in designing a multi-faith space are the concern on space materiality and blurring the line of singular faith (Crompton, 2013). Moreover, it should be built, executed, and organised to be appropriate or acceptable to all users and hold a neutral character (Velasco, 2014). ...
The research aim to outline the design strategy for a mosque as a third space that promotes of an inclusive communal neighbourhood. The research employs a case study methodology through observation and interview. Considering the scale intimacy, ease of preview, minimalist and adaptive building, ambient, and impermanence landscaping while designing a mosque for community life are essential to establish unity via inclusion in mosque architecture. The relationship between design, function, typology, and programming should be restored to infuse the mosque's inclusion for the benefit of all faiths. Keywords: Multifaith Communal Area; Mosque Design and Contextualism. eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6i18.2972
... Some followers are open to converting to other faiths, but most follow the traditions with which they have been brought up. Game development research can be seen as a gathering in a multifaith space (Crompton, 2013) at an airport. All religions are welcome, but the walls are white and empty. ...
Digital games have become a ubiquitous part of our society. In many countries, game development is a substantial and important industry. Academic institutions provide programmes aimed at preparing students for careers in game development. Over the past 20 years, there has been great interest in game research. However, very few studies address game development. Instead, most studies have focused on: serious applications of games; analysis of games and players; or, social aspects of playing.
This book provides an overview of the scattered academic landscape of game development research. It highlights studies from a wide range of disciplines and raises arguments for game development to be understood as a complex activity that inherently includes elements of science, engineering, design and art. The consequences of this complexity need to be taken into account by research and/or academic programmes that have a disciplinary focus. There is otherwise the risk that the true nature of game development will not be understood.
... The very expectation for encounter has made the design of sacred space a problem for modern architects. According to architect Andrew Crompton, the proliferation of natively described "sacred spaces" in quotidian locales has led to a debate over how to properly constitute these places (Crompton 2013). There are positive approaches that dress the setting to accommodate the plethora of potential encounters with the divine. ...
This paper uses Stephen Best’s None Like Us and Charles H. Long’s Significations: Signs, Symbols, and Images in the Interpretation of Religion to redescribe the notion of sacred space in light of the national African American museum. After highlighting religion and the museum’s mutual Romantic origins, it underscores the invisible institution of slave religion as a modern counterpoint that is harrowingly evocative of the indeterminacy of human meaning-making. The national African American museum, represented by offerings from the Smithsonian Institution and the Equal Justice Initiative, operates as a social technology for working through the tensions of history. “Hallowed Haunts” examines its function as a matrix of haunting, where a variety of multi-sensory experiences lead visitors into a participatory reckoning with the legacy of slavery, one through which they determine how to face the challenges and potential opportunities that await them. As such, the national African American museum exemplifies Long’s thesis of sacred space as human centers, a metonym for the places humans visit for orientation.
... Nonetheless, the direction of the most seems quite congruent. AndrewCrompton (2013) 85 notes that there are basically two types of MFS: negative, shared by a majority of such places in 86 Europe and USA, and positive (p. 479). ...
The Multi-Faith Spaces (MFS) are a relatively new invention, and yet they quickly gained in significance. On one hand, they are a convenient solution for satisfying needs of people having diverse beliefs in the institutional context of places such as hospitals, schools, airports and the like. On the other hand, as Andrew Crompton pointed out, they are politically significant because the multi-faith paradigm “is replacing Christianity as the face of public religion in Europe” as successor of secularism (2012, p. 493). Due to their ideological entanglement, however, they are often used as the means to promote either a more privatised version of religion, or a certain denominational preference. Two diverse kinds of design are used to achieve these means: negative in the case of the former, and positive for the latter. Neither is without problems, and neither adequately fulfils their primary purpose of serving diverse groups of believers. Both, however, seem to follow the biases and main problems of secularism. In this paper, I analyse recent developments of the MFS to detail their main problems and answer the question, whether the MFS, and the underlying Multi-Faith Paradigm, can be classified as a continuation of secularism.
... Previous research on multifaith spaces has long been a domain of architects and practical theologians: whereas the former have struggled for a universalist architecture of the sacred (Crompton 2013;Díez de Velasco 2014) or sought to distinguish different types of Rooms of Silence (Kraft 2007), the latter have focused on the design of Rooms of Silence in various functional contexts, such as hospitals, universities, schools or airports (Kroesen 2004;Duscha and Kölbl 2010). At the same time, an empirical investigation of the creation and utilisation of multifaith spaces is still largely missing. ...
In recent years, various forms of multifaith spaces have been emerging in Germany which include so-called Rooms of Silence in hospitals or educational institutions as well as Gardens of Religions. So far, empirical research on these spaces has focused on their establishment or their functions within the surrounding organisations. In this article we will put a focus on the ‘user experience’ of multifaith spaces based on an analysis of guestbooks. These books are a unique source of data for a qualitative in-depth analysis as they offer an opportunity for visitors for commentary including religious references and speech acts. Drawing on two case studies from a Room of Silence within a hospital and a Garden of Religions, we investigate how users experience and appropriate multifaith spaces and how guestbooks may become media of (inter-) religious contact.
... In reality, such openness based on the principle of freedom of religion (Council of Europe 1952, Article 9), is in fact often designed and carried out by one or a few dominant religious denominations, and a fair offering of usage can be quite tricky to achieve (Gilliat-Ray 2005;Christensen et al. 2019). The design of rooms of silence generally faces a dilemma: either prioritizing particular religious denominations, thus failing to shape the rooms into spaces that cater to a diversity of existential and ritual needs, or, to the contrary, making the rooms into overly generic spaces, that cease to sufficiently represent or fit specific religious practices (Crompton 2013). This difficulty -of hosting under one roof different religious as well as nonreligious expressions -becomes obvious in a room of silence at Skåne University Hospital [Skånes Universitetssjukhus, referred to in the following using the official Swedish abbreviation, SUS] in Malmö. ...
This text sheds light on the delicate practice of including different religious as well as nonreligious expressions in a shared room. The effects of design decisions in a “room of silence” at a Swedish hospital are studied over a transitional period of renovation of the space. We observe the impact of materiality in the room’s establishment, renovation, and usage, and show how the room’s interior design, its decor and objects, are conditioned by ritual acts as well by practical and spontaneous place-making processes. By following how the negotiations of the interior space relate to presupposed separations of aesthetic and religious ideals, we see how the design of a room of silence can allow several religious groups to comfortably use one common room; but also how design can cause clashes between different interests and how materiality is forced in the end to advice a clear spatial distinction between different types of usage in the room.
... When the artist Gianfranco D'Alonzo proposed staging a prayer room (Crompton 2013;Diez de Velasco 2014) in Metropoliz, he was met with scepticism by the squat's political leadership. They hail from a sound Marxist, atheist, anti-clerical background (in turn an obvious consequence of the long-lasting prominent political role of Catholicism in Italy and specifically in Rome) and were scared of explicitly confronting the issue of religion and the sacred within the squat premises. ...
In Lebanon, civil society organisations engaging youth in interreligious activity face a twofold challenge: how to build a rich, sustainable, socially engaged religious pluralism based on mutual empathy and trust among young people, and how to do so against a backdrop of often-ossified post-war identities, geographies and patterns of living. This chapter contributes to the academic literature on interreligious engagement in Lebanon by presenting a snapshot of the most recent youth work of two of the most active organisations in this area: Adyan and Dialogue for Life (DLR). We argue that these organizations help to build a third way between calls for the re-confessionalisation and de-confessionalisation of Lebanese politics. A challenge remains of how to translate values of emotionally engaged religious pluralism, cultivated in ‘spaces apart’ within civil society, into both everyday life in Lebanon and into the state’s institutions.
... When the artist Gianfranco D'Alonzo proposed staging a prayer room (Crompton 2013;Diez de Velasco 2014) in Metropoliz, he was met with scepticism by the squat's political leadership. They hail from a sound Marxist, atheist, anti-clerical background (in turn an obvious consequence of the long-lasting prominent political role of Catholicism in Italy and specifically in Rome) and were scared of explicitly confronting the issue of religion and the sacred within the squat premises. ...
Pluralism, as a normative concept, refers to a moral response to the existential fact of diversity. With regard to the multiple religious affiliations and groups that populate Western societies, pluralism is intended to be a way of dealing with diversity (Giordan and Pace 2014) that consists of an active and positive embrace inspired by the idea of integration as opposed to segregation.
... Multifaith spaces are a new kind of sacred environment in which anyone can pray whatever their religion (Crompton 2013, p. 474) Research on MFS tends to focus on the architectural, the built and the designed (Brand 2012;Crompton 2013). However, many definitions extend this conceptualisation of the MFS and open the door to the exploration I pursue here-of whether it is possible or useful to consider the religiously diverse neighbourhood an MFS. ...
This paper asked whether it is possible to understand neighbourhoods as ‘multifaith spaces’ and whether doing so helps us think differently about neighbourhoods or about multifaith spaces. By referring to the English context, this paper explored the significance of the local and the demotic in the experience of religious diversity, the construction of space as ‘multifaith’, and the practice and experience of interfaith dialogue. It concluded that thinking of neighbourhoods as multifaith spaces both challenges how multifaith spaces are identified and articulated and deepens the discussion of neighbourhoods as key to the experience of living with religious diversity.
... In recent years there has been a change of focus from studying sacred spaces as contested space to studying examples of 'interfaith sacred space', where sacred space is shared -or at least delineated peacefully -among different religious groups (e.g. Emmett, 2000;Bigelow, 2010;Biddington, 2013;Collins-Kreiner et al., 2013;Crompton, 2013;Hayden and Walker, 2013;Barkham and Barkey, 2015;Pazos, 2016). Examples of this include sharing worship spaces (Couroucli, 2012;Hayden and Walker, 2013;Sen, 2013;Sinha, 2016;Werner, 2016), pluralistic sacred spaces in urban landscapes (Sen, 2013), multifaith buildings on college campuses (Johnson, 2012;Johnson and Laurence, 2012), multifaith chapels at airports (Hoium, 1994) and, as noted above, co-existing with tourists (e.g. ...
This book provides an overview of religious tourism as a tool for intercultural dialogue and the interpretation of religious heritage for tourism. Part 1 (chapters 2-7) discusses conceptual approaches, including the notion of the sacred. Part 2 (chapters 8-11) deals with strategies and tools for management and interpretation. Part 3 (chapters 12-17) presents case studies from Europe dealing with pilgrimages and religious tourism. Included are discussion questions for each chapter and a subject index.
... university chaplains have started using the local church for collective meetings, which emphasizes the individual and silent use of the room (Kosovac 2016:36). Overall, this means that even if policies allow for group meetings and times for these meetings are allocated, it is the actual (non-)practices in the rooms that make them what they are: an empty space with no actual meaning in Aarhus (DK), a sequentially (not simultaneously) multireligious room (Crompton 2013, see also Cadge 2013 in Agder (NO), and an individual Muslim prayer room in Malmö (SE). ...
In recent decades, a new type of room has been established in public institutions in Europe: the rooms of silence. In this article, rooms of silence at three Scandinavian universities are analyzed with focus on intention, materiality, and use in relation to increased religious diversity in the student population, individualization, and ongoing secularization. This is done by using a typology which distinguishes between individual and collective use and use associated with religious, spiritual, and secular practices. The analyses show that plans and policies for the rooms emphasize stress-reduction and spiritual or secular reflection. The chaplains actively facilitate the shift from collective to more individual use of the rooms. The analyses also show that the restricted materiality of the rooms shapes practices in ways that either hinder collective Muslim prayer or force students to perform prayer as an individual “silent” action.
... Despite some valuable exceptions (Halafoff, 2011;Lamine, 2004) sociological approaches to interreligious dynamics are still in the early stages. There are some studies that have implicitly dealt with interreligious issues through the analysis of multifaith rooms in public places (Cadge, 2018;Crompton, 2013;Gilliat-Ray, 2005) or shared sites of pilgrimage (Albera and Couroucil, 2012;Walton, 2016), but much less effort has been put in examining the involvement of interreligious actors in the governance of religion. However, this is changing. ...
In recent years, the growth and expansion of interreligious initiatives have received increasing scholarly attention worldwide, and interreligious actors and repertoires are gaining relevance within emerging governance regimes of religious diversity in Europe and beyond. However, empirical research in this field is still very limited. With the aim to fill this gap, this special issue gathers four original contributions aimed at critically describing, understanding and reflecting upon the rise of the ‘interreligious sector’ and its growing relevance to the governance of religious diversity in contemporary Europe.
... Malgré quelques exceptions notables (Lamine, 2004 ;Halafoff, 2011 ;, les approches sociologiques des dynamiques interreligieuses n'en sont qu'à leurs débuts. Certaines études ont implicitement traité des questions interreligieuses à travers l'analyse de salles multiconfessionnelles dans les espaces publics (Cadge, 2018 ;Crompton, 2013 ;Gilliat-Ray, 2005) ou des lieux de pèlerinage partagés (Albera et Couroucli, 2012 ;Walton, 2016), mais beaucoup moins d'efforts ont été consacrés à examiner l'implication des acteurs interreligieux dans la gouvernance de la religion. Toutefois, cela est en train de changer. ...
... Hospitales, prisiones, aeropuertos, universidades e incluso centros comerciales o campos de futbol implementan este modelo espacial de reconocimiento simbólico y de acomodación práctica de la diversidad religiosa. Las salas multiconfesionales son definidas como "espacios sagrados universales" diseñados para acomodar en un mismo lugar diferentes confesiones religiosas, formas de espiritualidad e incluso expresiones de trascendencia sin ninguna vinculación con tradiciones religiosas y/o espirituales (10) . Las soluciones para dar respuesta a esta ecléctica funcionalidad han dado lugar a diferentes diseños que pueden ir desde la creación de un espacio minimalista al uso de diferentes símbolos religiosos y espirituales. ...
Las salas multiconfesionales son un modelo emergente de gestión y acomodación de la diversidad religiosa que prolifera en el ámbito sanitario. Este artículo se centra en la micropolítica implicada en el diseño de estos espacios multireligiosos en el contexto hospitalario. Partiendo de la evidencia empírica reciente y del “giro material” en el estudio de la religión, ponemos el acento en estudiar las negociaciones materiales que subyacen en la creación de estos espacios religiosos. El artículo se basa en un estudio etnográfico desarrollado entre 2013 y 2016, con una estrategia de casos múltiple (tres hospitales) en el contexto catalán. Se realizaron doce entrevistas en profundidad a líderes religiosos de diferentes confesiones, a trabajadores y personal directivo del hospital, y observaciones en las salas multiconfesionales. Se concluye que los espacios multiconfesionales no son conciliadores ni integradores per se, sino más bien contextos de tensión y contestación. Una dimensión, por tanto, conflictual inherente a la naturaleza de este tipo de espacios que debe reconocerse e integrarse en la gestión de la diversidad en el contexto hospitalario.
The internationalization of specialized healthcare emphasizes multiculturalism, requiring adaptable hospital spaces. Sant Joan de Déu (SJD), a leading pediatric hospital managed by a Christian order, has created a multifaith room for prayer and meditation in the main lobby of the Pediatric Cancer Center Barcelona (PCCB). This manuscript presents an unpublished case study, showing the research conducted for the design of the multireligious room and the process of its construction. The methodology includes a bibliographic review, architectural analysis of three meditation spaces, and in-depth interviews with stakeholders. This project highlights SJD’s commitment to blending care and design, emphasizing the humanization of hospital spaces. The triad of religion, public space, and society makes more sense here than ever before.
During the twenty-first century multifaith spaces (MFS) have spread across the Western world. They represent a new type of sacred space, where events belonging to different faiths, or no faith, share space. One of the strange things about them is that they appear to be a spontaneous phenomenon with no organization promoting or setting standards for them. This deserves an explanation. We observe that shared spaces hosting Confucianism, Buddhism and Daoism, such as Three Sages Shrines, have a long history in China, and that multifaith spaces do not seem so incongruous there as they do in the West where syncretism is problematic. In a culture that values balance over truth and mixes humanism and religion, multifaith seems normal. Seeing Chinese sacred space and MFS as following convergent paths might suggest new ways of understanding and designing what are usually banal spaces.
Drawing on an analysis of the multi-religious architectural project called “House of One” that is currently being realized in the center of Berlin, this chapter explores the spatial dynamics surrounding what I call multi-religious places by design. My argument is that the spatial dynamics through which such multi-religious places by design come into being and have effects involve three distinct processes: design, eventization, and mediatization. Each of these processes grounds contemporary multi-religious places in particular spatial scales. However, the success and impact of particular communicative constructions—their political traction and cultural resonance—of multi-religious places such as the House of One hinge not only upon these processes, but also on the potential of the project’s architectural design to achieve iconic status and to affect people.KeywordsArchitectureInterreligious dialogueBerlinIconicityUrban spaceSociology of religion
This chapter conceptualizes divergent forms of multi-religious cohabitation and the spatial arrangements that underpin them. By spatial arrangements we mean the territorial and non-territorial configurations that intentionally or unintentionally emerge from sustained social interactions, and which may have multiple scales of representation. Such spatial arrangements are the outcomes of practices of imagination, symbolization and institutionalization: they can result from the religious visions and political utopias of elites and religious virtuosi, from divergent forms of governmentality, or from the everyday religious routines of ordinary people, through dynamic practice. Focusing on interactions between different religious groups and traditions, we conceptualize three types of spatial arrangement and explore how they operate as geographies of encounter, for example, as multi-religious cities, multi-religious places and multi-religious landscapes. We demonstrate the multiple ways in which geographies of interreligious encounters and forms of multi-religious cohabitation have changed throughout history as an outcome of their embeddedness in different frameworks of political organization (e.g. kingdoms, empires, city-states, nation states), shifting religious ideologies and changing forms of human mobility.
The Garden of Faiths (GlaubensGarten) has been developed as a multi-religious landscape in the secular setting of a provincial garden show in the German spa town Bad Lippspringe. This creative spatial arrangement materializes the multicultural conviviality of local religious communities and their surrounding populations. Since 2017, GlaubensGarten has been functioning sustainably as an open community centre to offer a public space not only for everyday religious routines including joint interfaith prayers and meditations on a multi-belief calendar of daily, weekly and annual events but also for a variety of intercultural encounters and engagements, mainly in multiple forms of (non)religious sharing, networking and socializing. Therefore, this chapter approaches the GlaubensGarten as a spatialization of sustained social relations and a materialization of conviviality among multiple religious and non-affiliated actors. Built upon presumed spiritual qualities of nature, this multi-religious space symbolizes the local community’s capacity to manage socio-spatial relations through constructive negotiations and in consensual ways.
This volume examines the emergence of alternative spaces and architectural landscapes of Islamic practice in contemporary Africa through the lens of the masjid, whose definition as a “place of prostration” has enabled Muslim populations across the continent to navigate the murky waters of the contemporary condition through a purposeful renovation of spiritual space. Drawing from multiple disciplines and utilizing a series of diverse case studies, Michelle Apotsos reflects on the shifting realities of Islamic communities as they engage in processes of socio-political and cultural transformation. Illustrated through the growth of forward-thinking and in flexible environments that highlight how Muslim communities have developed unique solutions to the problem of performing identity within diverse contexts across the continent, she re-imagines the major themes surrounding definitions of Islamic architectural space in the contemporary period in Africa and the nature of the “modernity” as it has unfolded across diverse contexts on the continent.
This volume examines the emergence of alternative spaces and architectural landscapes of Islamic practice in contemporary Africa through the lens of the masjid, whose definition as a “place of prostration” has enabled Muslim populations across the continent to navigate the murky waters of the contemporary condition through a purposeful renovation of spiritual space. Drawing from multiple disciplines and utilizing a series of diverse case studies, Michelle Apotsos reflects on the shifting realities of Islamic communities as they engage in processes of socio-political and cultural transformation. Illustrated through the growth of forward-thinking and in flexible environments that highlight how Muslim communities have developed unique solutions to the problem of performing identity within diverse contexts across the continent, she re-imagines the major themes surrounding definitions of Islamic architectural space in the contemporary period in Africa and the nature of the “modernity” as it has unfolded across diverse contexts on the continent.
is article examines how the denominational character of the institution has been dealt with at Tilburg University in the Netherlands since its foundation in and especially since the beginning of late modernity in the s. is is explained by us-ing the example of its silence facility, as the building is paradigmatic for dealing with the question of the denominational identity. Firstly, an overview of the history of the institution on this issue is given. e building, its use and the controversy surrounding the name of the silence facility prove to be an integral part of this history. In addition, a fundamental analysis of the phenomenon of silence facilities is made before the results of the research are compiled at the end.
Multi-Faith Spaces (MFS) are a relatively recent invention that quickly gained in significance. On the one hand, they offer a convenient solution for satisfying needs of people with diverse beliefs in the institutional context of hospitals, schools, airports, etc. On the other hand, as Andrew Crompton pointed out, they are politically significant because the multi-faith paradigm “is replacing Christianity as the face of public religion in Europe” (2012, p. 493). Due to their ideological entanglement, MFS are often used as the means to promote either a more privatised version of religion, or a certain denominational preference. Two distinct designs are used to achieve these means: negative in the case of the former, and positive in the latter. Neither is without problems, and neither adequately fulfils its primary purpose of serving diverse groups of believers. Both, however, seem to follow the biases and main problems of secularism. In this paper, I analyse recent developments of MFS to detail their main problems and answer the question, whether the MFS, and the underlying Multi-Faith Paradigm, can be classified as a continuation of secularism.
In this article, we explore how the cultural meanings of multi-faith spaces and interreligious relations are constructed through processes of mediatization involving social media, print journalism as well as other actors and infrastructures of the public sphere. Drawing on the case of the House of One in Berlin, we show that while multi-faith spaces are constructed and celebrated as spaces of learning and conviviality and as solutions of interreligious conflict in transnational public spheres, locally they are often perceived quite differently. Practices of mediatization situate concrete material and architectural objects such as the House of One in a network of references, produced by different speakers. Through practices of mediatization, such architectural projects are interpreted, analyzed and evaluated. Thereby, the relationship between the object and its intended meaning (multi-religious building as an expression of interreligious peace) is scrutinized, partially unmade and reframed, producing an excess of meaning. Importantly, these acts of interpretation, analysis and evaluation place architectural objects in wider temporal and spatial horizons in that they are understood in relations specific histories and spatial configurations.
In its ambitions, the paper aims to propose a proof of concept for a Virtual, Augmented and Mixed (VAM) environment that digitally overlays a multifaith space in order to optimize their use, essentially transforming itself to the spiritual needs of the user. In order to do so, a mixed reality experience was developed by investigating and interpreting both the tangible and intangible rituals of prayer. By incorporating an immersive experience, the project promotes the idea of a multifaith space that moves beyond the notion of an "empty white room (Crompton, 2013, p.487)". To develop an immersive experience that caters to people of all religions or no religion is beyond the scope of this project. Hence, by creating a VAM environment for users of the Muslim faith the project may be able to support design ideologies for others, furthering research in this field.
While Multifaith Space (MFS)—or shared religious space—is endemic in South Asia, in “the West” it is both a symptom of and an agent of change within the contemporary secular landscape. For here MFS arise, on the one hand, partly from the unspoken impetus within postcolonial Western society, institutions and other agencies to accommodate religious needs and practices and, at the same time, to do so in the most convenient, cost-effective, and “accommodating” (“invisible and non-threatening”) way. Consequently, in the West, MFS are symptoms of social change and also the practical adaptation to the “problematic” presence of faith in our postcolonial multicultural communities, as well as holding the potential, at least, for needful inter-religious and theological development. This chapter will begin by referencing the presence of MFS in South Asia and then give an overview of their subsequent development in the West; explore the drivers for MFS; and tease out the possibilities MFS hold for new forms of harmonious inter-religious encounter in global postcolonial urban communities. They refuse or subvert any endeavour at circumscription we might have by our attempts to create or privilege particular preformed or tribal “places” or “texts”—religious and spiritual identities—of our own and offer instead places of flux, transition, and “crossing.” MFS are “cleaving spaces”: suggesting both the centripetal “cleaving together” of what is alike and desires union, as well as the centrifugal “splitting or forcing apart” of what is “viscerally incompatible.” Whether devised by secular non-religious motivation or driven by religious desire for interfaith co-operation and collaboration, MFS may well hint at a postcolonial utopia where strangers become sojourners and where the human and the divine together can create re-generative spaces fit for the future of humanity.
This conclusion summarises and develops seven cases studies aiming to shed light on the spatial condition for urban interreligious projects. The characteristic of cooperation may (partly) be contrasted to religious pluralism characterised by competition, conflict and violence. As physical spaces for meeting, rooted in the histories of areas and of communities, the places in question are the sites where visions and perceptions meet material and social realities. We attempt to show that the aim of cooperation is intertwined in relationships originated in both perceptions and visions of places and through interactions in the embodiments related to physical constructions. Linked to vision and embodiment are the negotiations and contestations that are often found to be present when examples of cooperation are analysed regarding how place is enacted and interpreted by the groups and individuals involved. The interreligious activities highlighted in these cases illuminate dilemmatic situations when actors representing and belonging to different religious communities encounter each other with the main purpose to cooperate.
This chapter introduces the spatial dimension of interreligious activity using as guidance the research question: What and how are the different meanings produced and contested in places of interreligious activity? An initial trawl through the ReDi project’s research findings through a lens of space and place confirms the dynamic, multivalent and contested nature of the meaning making. It uncovers a number of power issues bound up in the use, ownership and interpretation of buildings and places, and struggles between the pull of past traditions and forces of the present seeking to adapt to changed circumstances of urban plurality and mobility. The chapter engages with a variety of literature in the field as a way of achieving conceptual clarity about the processes involved. From the conversation between research findings and existing theory, six new categories are identified and explained for a more detailed analysis of our material in the case studies that follow. They are occupation, socialisation, abstraction, materialisation, sacralisation and temporalisation.
The design of religious buildings typically calls upon a number of motifs, ornaments, or specific forms to signal its function to the viewer or to create an atmosphere of spirituality. In culturally diverse environments, these motifs no longer hold value, leaving the architect to communicate in a way shared by all beholders. Inclusive collaborative design involving participants of diverse backgrounds can provide a solution to this issue. Discussed in this paper is the methodology and conclusion of a design project undertaken in this manner.
Mircea Eliade, The Sacred and the Profane
- An Axis Mundi Willard
- R Trask
An axis mundi: Mircea Eliade, The Sacred and the
Profane, Willard R. Trask, trsl. (Orlando, Harcourt Inc.,
1957; 1987), pp. 28, 29, 60, 74.
Liverpool Airport Multifaith room consumes a large bag of pebbles every year as passengers steal them one by one from a bowl
- G Schneider
- Mmk Frankfurt
- Museum
G. Schneider, Double (Frankfurt, MMK Museum;
Cologne, Verlag der Buchhandlung Walther Konig,
2011), p. 97.
42. Liverpool Airport Multifaith room consumes a large
bag of pebbles every year as passengers steal them
one by one from a bowl.
The Harlan, Berlin and Bethlehem Chapels (1960) are in woodland around a pic- turesque, approximately heart-shaped pool (architects: Harrison & Abramovitz) As of 2011 fund raising is underway for a mosque to join them
- Massachusetts Brandeis
Brandeis, Massachusetts: The Harlan, Berlin and Bethlehem Chapels (1960) are in woodland around a pic-
turesque,
approximately
heart-shaped
pool
(architects: Harrison & Abramovitz). As of 2011 fund
raising is underway for a mosque to join them.
The Sacred Space' (Office dA
- E T Architect
- Hall
Architect, E.T.Hall, 1908.
29. 'The Sacred Space' (Office dA, Boston, 1998).
the new vision, Studio International
- Joseph Rykwert
- Adolf Loos
Joseph Rykwert, Adolf Loos: the new vision, Studio
International, Volume 186, Number 957 (1973).
Interfaith Chaplain at Brandeis University, who saw it at his father's Marine Corps base (personal conversation
- Quantico At
- Bay
At Quantico Bay: remembered by Father Walter
Cuenin, Interfaith Chaplain at Brandeis University,
who saw it at his father's Marine Corps base (personal
conversation, 2011).
Haynes: the space was conceived in 1964 by Headmaster at William Hulme's Grammar School
- R A Photograph
Photograph by R.A. Haynes: the space was conceived
in 1964 by J.G. Bird, Headmaster at William Hulme's
Grammar School, Manchester (demolished c. 1976;
architects: Taylor Young Partnership Manchester).
Macedonian Centre for Photography ISBN 978-9989- 9633-3-9) See 'Orthodox-Muslim Interactions at " Mixed Shrines " in Macedonia
- Elizabeta Koneska
- Shared Shrines
Elizabeta Koneska, Shared Shrines (Skopje, Macedonian Centre for Photography, 2009; ISBN 978-9989-
9633-3-9). See 'Orthodox-Muslim Interactions at
" Mixed Shrines " in Macedonia', in, C. Hann,
H. Goltz, eds, Eastern Christians in Anthropological
Perspective. (Berkeley, University of California Press,
2010), pp. 163–183.
… a breach has been made with the past which enables us to envisage a new aspect of architecture corresponding to the technical civilisation of the age we live in; the morphology of dead styles has been destroyed and we are returning to honesty of thought and feeling
'… a breach has been made with the past which
enables us to envisage a new aspect of architecture
corresponding to the technical civilisation of the age
we live in; the morphology of dead styles has been
destroyed and we are returning to honesty of
thought and feeling': Walter Gropius, Scope of Total
Architecture (London, George Allen & Unwin, 1956),
p. 69.
Places of Worship (von Metro-Verlag
- A Duscha
A. Duscha, Places of Worship (von Metro-Verlag, Wein,
2008).
Carol Phillips of Moriyama & Teshima Architects
Architect, Carol Phillips of Moriyama & Teshima Architects, 2005.
Spaces that are multifaith in all but name were seen in the 1990s. See, for example, an octagonal chapel at Maidstone General Hospital by Powell, Moya and Partners: Deborah Singmaster, 'A sacred space that can cater for all faiths
Spaces that are multifaith in all but name were seen in
the 1990s. See, for example, an octagonal chapel at
Maidstone General Hospital by Powell, Moya and Partners: Deborah Singmaster, 'A sacred space that can
cater for all faiths', Architects' Journal, vol. 200, no.
15 (1994), p. 25.