Saint George the Anatolian, Master of frontiers
Résumé
The existence of ‘shared’ holy places in the Mediterranean, and more especially the post-Ottoman world, relates to one of the general questions raised by both ethnology and history: the tension between the two principles that organize society, namely kinship and territory. Is a social group attached to a particular locality and defined in relation to a territory, or is it primarily organized around ties of kinship, descent and alliance (Leach 1982; Goody 1990; Derouet 1995)? Is it possible that the distinction between ius soli and ius sanguinis, which operates elsewhere, ceases to be pertinent when we are dealing with holy places, or in other words with the sites of important cultural activities that presuppose the existence of culturally significant representations derived from a specific organization of time and space? And what of claims pertaining to such places in the current political context?
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