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The Presence of the Absent. Memorials and Places of Ritual The Presence of the Absent. Memorials and Places of Ritual. Petersson, Anna 2004 Link to publication Citation for published version (APA): Petersson, A. (2004). The Presence of the Absent. Memorials and Places of Ritual. Lund University. 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LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 THE PRESENCE OF THE ABSENT Memorials and Places of Ritual Anna Petersson THE PRESENCE OF THE ABSENT Memorials and Places of Ritual Anna Petersson Department of Architecture, 2004 The Presence of the Absent A Dissertation for the Licentiate Degree in Theoretical and Applied Aesthetics at the Department of Architecture, LTH, Lund University, 2004. © Anna Petersson Layout: Anna Petersson Cover Image: Artëm Kotënko All images are published with permission of the artist. ISBN 91-7740-072-0 Printed by KFS AB, Lund Acknowledgements My most special thanks go to my supervisor Lars-Henrik Ståhl for having such an open mind and great enthusiasm, and to my colleague Gunnar Sandin at Theoretical and Applied Aesthetics, Department of Architecture, LTH, and Jan-Olof Aggedal at Practical Theology, Centre for Theology and Religious Studies, Lund University, for their generous time and careful reading of this text. The doctoral seminars arranged by Tomas Wikström and Mats Hultman at the Department of Architecture have been a great source of inspiration for this text and for that I am thankful. I would also like to thank the artists Artëm Kotënko and Daniel Deardorff for letting me use their work, Jerry Whiting for letting me use a photograph from his website of roadside memorials, and Jean Hudson for proofreading this text. Last, but not least, I would like to thank Lena Sperling at the Division of Industrial Design, Department of Design Sciences, LTH, for having trust in me and for proposing Lars-Henrik Ståhl as supervisor for this thesis. Anna Petersson Lund, August 2004. Table of contents 1:1 Introduction .........................................................................7 Aims and approaches................................................................................ 8 Theoretical framework ............................................................................. 9 Questions and chapters........................................................................... 10 Ritual activity ................................................................................... 11 Places of ritual .................................................................................. 16 Memorials ........................................................................................ 17 1 Ritual and Society..................................................................20 Between individual and society............................................................... 22 The production of a proper space of death................................................ 26 The extra-urban cemetery................................................................. 28 “Moral sentiments and tastes of all classes” ....................................... 33 The Cremation Society’s aesthetic programme.................................. 36 In(visible) death................................................................................ 43 Spontaneous sacralisation of public space ................................................. 47 The problem of value judgement............................................................. 55 …in the real world ........................................................................... 57 2 The Ritual Space of Liminality ...............................................60 Communitas ......................................................................................... 64 Liminality and Communitas as fields of micro-politics ..................... 66 Liminoid events and their places............................................................. 67 Heterotopias and the order of things........................................................ 72 Liminality and heterotopia ............................................................... 78 Heterotopia and heterotopoid .......................................................... 80 Interstructural domains .................................................................... 81 The cemetery; from emplacement to setting ..................................... 82 3 The Transportation of Meaning ............................................. 91 A communication dyad...........................................................................94 Persona-oriented and growing symbols..............................................99 Similarity and contiguity ......................................................................101 The signs of death ...........................................................................108 Representation and fetishism...........................................................111 The presence of the absent......................................................................116 4 Summary............................................................................. 121 Appendix................................................................................ 125 Bibliography........................................................................... 126 Printed and Online sources ...................................................................126 Images .................................................................................................135 7 1:1 Introduction Memorials and places of ritual, such as funeral monuments, roadside memorials and cemeteries, can be said to reveal the politics of religious space as in the tension between sacred and secular and between private and public interests. At the same time they also reflect a given society’s religious structures, cultural differences and social orderings, as well as the changes in these matters over time. New ways of dealing with the deceased continuously leave traces in the space of death. From the churchyard, as the sacred heart of the city, to the anonymous placing of cremated remains in extra-urban cemeteries, and, more recently, to the practice of strewing the ashes outside the borders of the cemetery, in an environment that is specific to the deceased. Some researchers even speak of a shift: from an institutional to an individual notion of death, leaving its mark on ritual activity, memorials and places of ritual.1 An important issue in this context, since it often seems to collide with this individualisation of death, is the great need for easy maintenance, rationality and functionality in the contemporary large-scale cemetery. A delicate issue is also the growing demand on cemeteries of today to express their symbolic and spiritual character without religious codes.2 Our current funeral rites and customs are born out of religious traditions, and even the most secular societies tend to associate cemeteries and funeral monuments with religious beliefs. It is interesting to note here that spontaneous 1 Douglas J. Davies, Death, Ritual and Belief: The Rhetoric of Funerary Rites, second edition (London, New York: Continuum, 2002) [First edition published in 1997]. Curt Dahlgren, När döden skiljer oss åt… Anonymitet och individualisering i dödsannonser: 1945-1999 (Stockholm: Databokförlaget AB, 2000). Göran Gustavsson, När det sociala kapitalet växlas in: om begravningar och deltagandet i begravningar, Lund studies in Sociology of Religion, 4 (Centrum för Teologi och Religionsvetenskap, Lund University: Arken bokhandel, 2003). Curt Dahlgren & Jan Hermanson, “Kremation och spridning av aska: förändrade begravningsseder i Sverige under sent 1990-tal?”, [Online] RIT religionsvetenskaplig internettidskrift, 6/2003 (Copyright: Curt Dahlgren, Jan Hermanson & CTR, Lund University), retrieved 30 March 2004, URL <http://www.teol.lu.se/rit6/artiklar/jh1.pdf>. 2 Generally, cemeteries of today are designed to host different religious groups as well as non- believers. Bruno Wall, Gravskick i förändring, tradition och visioner (Stockholm: Svenska kyrkans Församlingsförbund, 2000), 9. 8 sacralisation and personalisation of public space, as in memorials at the sites of motor vehicle accidents, murders, terrorist acts or other catastrophes, somewhat run counter to the current demand for rational and efficient environments, free from religious and persona-oriented symbols. In addition to this we must not forget that cemeteries should function as sacred spaces for all kinds of survivors as well as for society at large. It might therefore be crucial to work with symbols that
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