Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
Orlando Woods’ article in the current issue of Society and Space, titled “Converting houses into churches: the mobility, fission, and sacred networks of evangelical house churches in Sri Lanka”, stems from his research into the growth of evangelical Christianity in Sri Lanka. House churches are an important part of this phenomenon and, in his article, Woods argues that they represent a different – and quite innovative – understanding of religious space that is based on the development of sacred networks. Such networks enable house churches to form and disband with ease, and thus avoid the surveillance that comes with having a more formal religious presence (a designated church building, for example). In Buddhist-majority Sri Lanka, avoiding such surveillance is an important aspect of evangelical praxis and growth.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
A house church service in an informal settlement dwelling in Kirillapone, Colombo. The cramped environment and emotive style of worship intensifies the noise and experience for all.
A house church service in an informal settlement dwelling in Kirillapone, Colombo.
A layperson leads the service at a house church service in an informal settlement dwelling in Kirillapone, Colombo. The altar was made from salvaged wood by a member of the congregation.
An evangelical pastor (centre, with umbrella) moving between dwellings at a tea estate in Nuwara Eliya. Armed with just a bible and maraca, the pastor visited and conducted worship services in five different house churches over the course of one afternoon.
An evangelical pastor (right) conducting a worship service at a house church in Nuwara Eliya.
A house church service in a tea estate in Nuwara Eliya. The close quarters within which worship services are conducted make for an intense experience, one that encourages synchronous behaviours.
An elderly member of the congregation at a house church service in a tea estate in Nuwara Eliya.
A newly “converted” Christian family in Nuwara Eliya. They welcomed the pastor and I into their home for tea and prayers. Note the Hindu bindi on the forehead of the girl on the left – an example of the religious dualism that is common in some parts of Sri Lanka.
This article explores the tiny house movement as a contemporary example of alternative housing practices. Within the stories women tell about their tiny house journeys, we uncover diverse prefigurative practices and politics, which in turn invoke an expanded sense of fairness and agency in and through housing.
This article invites critical geographers to reconsider the conceptual offerings of Austrian-British object-relations psychoanalyst Melanie Klein (1882–1960), whose metapsychology has had a significant but largely unacknowledged contemporary influence on the field via theorists like Eve Kosofsky Sedgwick and Lauren Berlant.
This paper explores the potential of prepper awakening narratives – the moment preppers ‘wake up' to the reality of crisis – to contribute to explorations of detachment and denial in the Anthropocene.
cholars and practitioners of urban planning need to rethink the field’s futures at this important historical juncture: some might call it a moment of truth when there is little left to hide. The COVID-19 pandemic exposed many cracks, contradictions, and inequalities that have always existed but are now more visible. This also includes the global vaccine apartheid that is ongoing as I write these words. Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed. Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real. They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
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Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed. Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real. They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed.
Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real.
They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining.
I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
What’s a Rich Text element?
Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed. Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real. They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed.
Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real.
They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
What’s a Rich Text element?
Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed. Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real. They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
What’s a Rich Text element?
Moreover, this is a time when the violence through which U.S. imperialism has exercised power worldwide is increasingly exposed. Protests in the summer of 2020, which spread all over the United States like fire through a long-dried haystack, showed Americans and the whole world that racialized violence and police brutality are real. They also revealed that such brutality is spatially facilitated in American apartheid—a condition that planning has been far from innocent in creating and maintaining. I think this reckoning is particularly important in the United States, the belly of the beast, where there might have been more of an illusion about planning innocence.
What’s a Rich Text element?
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Orlando Woods’ article in the current issue of Society and Space, titled “Converting houses into churches: the mobility, fission, and sacred networks of evangelical house churches in Sri Lanka”, stems from his research into the growth of evangelical Christianity in Sri Lanka. House churches are an important part of this phenomenon and, in his article, Woods argues that they represent a different – and quite innovative – understanding of religious space that is based on the development of sacred networks. Such networks enable house churches to form and disband with ease, and thus avoid the surveillance that comes with having a more formal religious presence (a designated church building, for example). In Buddhist-majority Sri Lanka, avoiding such surveillance is an important aspect of evangelical praxis and growth.
Woods provided the following text and photos as a complement to the article in order to bring some of its ideas and arguments to life, and to give the reader an idea of what it is like to practise Christianity in a Sri Lankan house church.
A house church service in an informal settlement dwelling in Kirillapone, Colombo. The cramped environment and emotive style of worship intensifies the noise and experience for all.
A house church service in an informal settlement dwelling in Kirillapone, Colombo.
A layperson leads the service at a house church service in an informal settlement dwelling in Kirillapone, Colombo. The altar was made from salvaged wood by a member of the congregation.
An evangelical pastor (centre, with umbrella) moving between dwellings at a tea estate in Nuwara Eliya. Armed with just a bible and maraca, the pastor visited and conducted worship services in five different house churches over the course of one afternoon.
An evangelical pastor (right) conducting a worship service at a house church in Nuwara Eliya.
A house church service in a tea estate in Nuwara Eliya. The close quarters within which worship services are conducted make for an intense experience, one that encourages synchronous behaviours.
An elderly member of the congregation at a house church service in a tea estate in Nuwara Eliya.
A newly “converted” Christian family in Nuwara Eliya. They welcomed the pastor and I into their home for tea and prayers. Note the Hindu bindi on the forehead of the girl on the left – an example of the religious dualism that is common in some parts of Sri Lanka.
