Landscape Religion and the Supernatural 景观、宗教和超自然：北欧景观理论视角

所有的社会都充满了神圣、神圣和超自然的事物，充满了他们所生活的地理空间。在过去的几十年里，关于人类如何创造他们生活的景观以及这些景观是如何运作的，学术界展开了一场激烈的辩论。这场讨论多次提到宗教和超自然现象，但从未深入探讨过。景观、宗教和超自然现象：北欧景观理论概述了当前和经典的宗教和超自然与土地关系的理论，并通过将这些理论与丰富的民俗和历史数据进行对话，进一步发展了这些理论。
作者Matthias Egeler专注于许多不同的主题，包括时间与记忆、重复模式、身份形成、权力与颠覆、声音、家园与邪恶以及自然与环境，他从景观理论和宗教研究的跨学科领域中获得了广泛的理论概念和方法。他将这一理论与冰岛西部峡湾Strandir地区丰富的当地讲故事文化和与景观相关的传统信仰进行了对话。在这个农村地区，自19世纪初以来，与景观相关的传统就已被记录在案，并一直重要到今天。将这一充满活力的遗产与景观理论的见解相结合——无论是在宗教研究中还是在宗教研究之外——都可以为这两个领域做出重要的新贡献，特别是通过纳入农村人口而非城市上层阶级的观点，这是迄今为止研究的重点。冰岛西部峡湾的例子表明，在农村社区可以开发出极其丰富的宗教和超自然的景观方法，以及它们与文学和艺术中的视角有着显著和独特的不同。
All societies fill the geographical space in which they are living with the holy, the sacred, and the supernatural. A lively academic debate has developed in the last few decades about how human beings make the landscapes that they live in and how these landscapes work. This discussion has repeatedly referenced religion and the supernatural, but it has never engaged either in significant depth. Landscape, Religion, and the Supernatural: Nordic Perspectives on Landscape Theory presents a summa of current and classic theorizing on religion and the supernatural in relationship to the land and develops these theories further by bringing them into dialogue with a rich set of folkloristic and historical data.
Focusing on many different themes, including time and memory, repeating patterns, identity formation, power and subversion, sound, home and unhomeliness, and nature and environment, author Matthias Egeler engages with a broad range of theoretical concepts and approaches from the interdisciplinary fields of landscape theory and the study of religions. He brings this theorizing into dialogue with the rich culture of local storytelling and landscape-related traditional beliefs of the Strandir district of the Icelandic Westfjords. In this rural region, landscape-related traditions have been documented since the early nineteenth century and continue to be important to this day. Confronting this vibrant heritage with the insights of landscape theory–both in and beyond the study of religions–allows important new contributions to both fields, especially through the inclusion of perspectives held by rural populations rather than the urban upper classes that have been the focus of research to date. The example of the Icelandic Westfjords shows the extreme richness of religious and supernatural approaches to the landscape that can be developed in rural communities and how they are significantly and characteristically different from the perspectives found in literature and the arts.