Skip to main content Accessibility help
×
Hostname: page-component-586b7cd67f-t8hqh Total loading time: 0 Render date: 2024-11-26T08:51:25.910Z Has data issue: false hasContentIssue false
Series:   Elements in Magic

‘Ritual Litter' Redressed

Published online by Cambridge University Press:  07 April 2022

Ceri Houlbrook
Affiliation:
University of Hertfordshire

Summary

Ritual deposition is not an activity that many people in the Western world would consider themselves participants of. The enigmatic beliefs and magical thinking that led to the deposition of swords in watery places and votive statuettes in temples, for example, may feel irrelevant to the modern day. However, it could be argued that ritual deposition is a more widespread feature now than in the past, with folk assemblages – from roadside memorials and love-lock bridges, to wishing fountains and coin-trees – emerging prolifically worldwide. Despite these assemblages being as much the result of ritual activity as historically deposited objects, they are rarely given the same academic attention or heritage status. As well as exploring the nature of ritual deposition in the contemporary West, and the beliefs and symbolisms behind various assemblages, this Element explores the heritage of the modern-day deposit, promoting a renegotiation of the pejorative term 'ritual litter'.
Get access
Type
Element
Information
Online ISBN: 9781108954761
Publisher: Cambridge University Press
Print publication: 19 May 2022

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Äikäs, T. (2015). From Boulders to Fells: Sacred Places in the Sámi Ritual Landscape. Translated by S. Silvonen. Monographs of the Archaeological Society of Finland 5.Google Scholar
Äikäs, T. & Ahola, M. (2020). Heritage of Past and Present: Cultural Processes of Heritage-Making at the Ritual Sites of Taatsi and Jönsas. In Äikäs, T. & Lipkin, S., eds., Entangled Beliefs and Rituals: Religion in Finland and Sápmi from Stone Age to Contemporary Times. Monographs of the Archaeological Society of Finland 8, pp. 158–80.Google Scholar
Alley, K. D. (1994). Ganga and Gandagi: Interpretations of Pollution and Waste in Benaras. Ethnology, 33(2), 127–45.CrossRefGoogle Scholar
Alley, K. D. (1998). Images of Waste and Purification on the Banks of the Ganga. City & Society, 10(1), 167–82.CrossRefGoogle Scholar
Ancient Sacred Landscape Network. (2014). ASLaN Sacred Site Charter. Facebook, 3 February. www.facebook.com/AncientSacredLandscapeNetwork/Google Scholar
Anderson, L. & Donlin, J. (n.d.). Vietnam Veterans Memorial: Scope of Collection Statement. National Park Service, National Mall and Memorial Parks.Google Scholar
Arvanitis, K. (2019). The ‘Manchester Together Archive’: Researching and Developing a Museum Practice of Spontaneous Memorials. Museum & Society, 17(3), 510–32.CrossRefGoogle Scholar
Bartolini, N., Chris, R., MacKian, S. & Pile, S. (2013). Psychics, Crystals, Candles, and Cauldrons: Alternative Spiritualities and the Question of Their Esoteric Economies. Social & Cultural Geography, 14(4), 367–88.Google Scholar
News, BBC. (2015). Paris ‘Love-Locks’ Removed from Bridges. BBC News, 1 June. www.bbc.co.uk/news/world-europe-32960470Google Scholar
News, BBC. (2020). Coronavirus: Painted Pebbles for Cockermouth NHS Memorial. BBC News, 3 June. www.bbc.co.uk/news/av/uk-england-cumbria-52896390Google Scholar
Beattie, M. (2014). A Most Peculiar Memorial: Cultural Heritage and Fiction. In Schofield, J., ed., Who Needs Experts? Counter-Mapping Cultural Heritage. Farnham: Ashgate, pp. 215–24.Google Scholar
Bender, B. (1998). Stonehenge: Making Space. Oxford: Berg.Google Scholar
Bender, B., Hamilton, S. & Tilley, C. (1997). Leskernick: Stone Worlds; Alternative Narratives; Nested Landscapes. Proceedings of the Prehistoric Society, 63, 147–78.Google Scholar
Bishop, H. J. (2016). Mass Sites of Uíbh Laoghaire. Journal of Cork Historical and Archaeological Society, 121, 3663.Google Scholar
Blain, J. & Wallis, R. J. (2004). Sacred Sites, Contested Rites/Rights: Contemporary Pagan Engagements with the Past. Journal of Material Culture, 9(3), 237–61.CrossRefGoogle Scholar
Blain, J. & Wallis, R. J. (2006). Representing Spirit: Heathenry, New-Indigenes and the Imaged Past. In Russell, I., ed., Images, Representation and Heritage: Moving beyond Modern Approaches to Archaeology. New York: Springer, pp. 89108.CrossRefGoogle Scholar
Blain, J. & Wallis, R. J. (2007). Sacred Sites, Contested Rites/Rights. Brighton: Sussex Academic Press.Google Scholar
Bocock, R. (1974). Ritual in Industrial Society: A Sociological Analysis of Ritualism in Modern England. London: George Allen & Unwin.Google Scholar
Bord, J. & Bord, C. (1985). Sacred Wells: Holy Wells and Water Lore in Britain and Ireland. London: Paladin Books.Google Scholar
Bowman, M. (2008). Going with the Flow: Contemporary Pilgrimage in Glastonbury. In Margry, P. J., ed., Shrines and Pilgrimage in the Modern World: New Itineraries into the Sacred. Amsterdam: Amsterdam University Press, pp. 241–80.Google Scholar
Bradley, A., Buchli, V., Fairclough, G. et al. (2004). Change and Creation: Historic Landscape Character 1950–2000. London: English Heritage.Google Scholar
Bradley, R. (1990). The Passage of Arms: Archaeological Analysis of Prehistoric Hoards and Votive Deposits. Oxford: Oxbow.Google Scholar
Brolli, M. A. & Tabolli, J. (2015). The Sanctuary of Monte Li Santi-Le Rote at Narce. The Votives Project, 12 July. https://thevotivesproject.org/2015/07/12/narce/Google Scholar
Brück, J. (2007). Ritual and Rationality: Some Problems of Interpretation in European Archaeology. In Insoll, T., ed., The Archaeology of Identities: A Reader. Oxon: Routledge, pp. 281307.Google Scholar
Bruner, E. M. (2005). Culture on Tour: Ethnographies of Travel. Chicago: University of Chicago Press.Google Scholar
Burström, N. M. (2018). Introduction: Faith and Ritual Materialized: Coin Finds in Religious Contexts. In Burström, N. M. & Ingvardson, G. T., eds., Divina Moneta: Coins in Religion and Ritual. London: Routledge, pp. 110.Google Scholar
Cambridge Dictionary. (2021). Litter.Google Scholar
Canaan, T. (1927). Mohammedan Saints and Sanctuaries. London: Luzac.Google Scholar
Caplin, J. (2000). Three Coins in a Fountain. Money, 29(6), 34.Google Scholar
Charlton, W. (1914). Touch Pieces and Touching for the King’s Evil. Manchester: Richard Gill.Google Scholar
Clapp, J. A. (2009). The Romantic Travel Movie, Italian-Style. Visual Anthropology, 22(1), 5263.CrossRefGoogle Scholar
Clark, J. & Franzmann, M. (2006). Authority from Grief, Presence and Place in the Making of Roadside Memorials. Death Studies, 30(6), 579–99.CrossRefGoogle ScholarPubMed
Cloonan, M. V. (2004). Monumental Preservation: A Call to Action. American Libraries, 35(8), 34–8.Google Scholar
Collins, H., Allsopp, K., Arvanitis, K., Chitsabesan, P. & French, P. (2020). Psychological Impact of Spontaneous Memorials: A Narrative Review. Psychological Trauma: Theory, Research, Practice, and Policy. http://dx.doi.org/10.1037/tra0000565CrossRefGoogle Scholar
Conley, J. (2020). Voting, Votive, Devotion: ‘I Voted’ Stickers and Ritualization at Susan B. Anthony’s Grave. Journal of Feminist Studies in Religion, 36(2), 4361.CrossRefGoogle Scholar
Crawford, O. G. S. (1953). Archaeology in the Field. London: Phoenix House.Google Scholar
Darvill, T. (2006). Stonehenge: The Biography of a Landscape. Stroud: Tempus.Google Scholar
de la Torre, G. C. (2018). Flowers on Merlin’s Tomb: Heritage Management and Neopagan Practices on Archaeological Sites in Brittany (France). In Leskovar, J. & Karl, R., eds., Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars, pp. 2137.Google Scholar
Dégh, L. & Vázsonyi, A. (1983). Does the Word ‘Dog’ Bite? Ostensive Action: A Means of Legend-Telling. Journal of Folklore Research, 20(1), 78.Google Scholar
Della Dora, V. (2011). Engaging Sacred Space: Experiments in the Field. Journal of Geography in Higher Education, 35(2), 163–84.Google Scholar
Dickinson, G. E. & Hoffmann, H. C. (2010). Roadside Memorial Policies in the United States. Mortality, 15(2), 154–67.CrossRefGoogle Scholar
Doss, E. (2006). Spontaneous Memorials and Contemporary Modes of Mourning in America. Material Religion, 2(3), 294318.Google Scholar
Doss, E. (2008). The Emotional Life of Contemporary Public Memorials: Towards a Theory of Temporary Memorials. Amsterdam: Amsterdam University Press.CrossRefGoogle Scholar
Doyle White, E. (2016). Old Stones, New Rites: Contemporary Interactions with the Medway Megaliths. Material Religion, 12(3), 346–72.CrossRefGoogle Scholar
Doyle White, E. (2018). Around the Witches’ Circle: Exploring Wicca’s Usage of Archaeological Sites. In Leskovar, J. & Karl, R., eds., Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars, pp. 182–94.Google Scholar
Dundes, A. (1962). The Folklore of Wishing Wells. American Imago, 19(1), 2734.Google Scholar
Eade, J. & Sallnow, M. J., eds. (1991). Contesting the Sacred: The Anthropology of Christian Pilgrimage. London: Routledge.Google Scholar
Ellis Davidson, H. R. (1958). Weland the Smith. Folklore, 69(3), 145–59.Google Scholar
Fernandez, J. W. (1965). Symbolic Consensus in a Fang Reformative Cult. American Anthropologist, 67(4), 902–29.Google Scholar
Finn, C. (1997). ‘Leaving More than Footprints’: Modern Votive Offerings at Chaco Canyon Prehistoric Site. Antiquity, 71, 169–78.Google Scholar
Finucane, R. C. (1977). Miracles and Pilgrims: Popular Beliefs in Medieval England. London: J. M. Dent.Google Scholar
Fitzpatrick, P. (2011). Widows at the Wall: An Exploration of the Letters Left at the Vietnam War Memorial. Mortality, 16(1), 7086.CrossRefGoogle Scholar
Foley, R. (2011). Performing Health in Place: The Holy Well as a Therapeutic Assemblage. Health & Place, 17, 470–9.CrossRefGoogle ScholarPubMed
Foley, R. (2013). Small Health Pilgrimages: Place and Practice at the Holy Well. Culture and Religion, 14(1), 4462.CrossRefGoogle Scholar
Fowler, C. (2005). The Archaeology of Personhood: An Anthropological Approach. London: Routledge.Google Scholar
Frazer, J. G. (1990). The Golden Bough. Vol. 1. London: Macmillan.Google Scholar
Friedel, R. (1993). Some Matters of Substance. In Lubar, S. & Kingery, W. D., eds., History from Things: Essays on Material Culture. Washington, DC: Smithsonian Institution Press, pp. 4150.Google Scholar
Frisby, H. (2019). Traditions of Death and Burial. Oxford: Shire.Google Scholar
Garattini, C. (2007). Creating Memories: Material Culture and Infantile Death in Contemporary Ireland. Mortality, 12(2), 193206.Google Scholar
Gardner, J. B. & Henry, S. M. (2002). September 11 and the Mourning after: Reflections on Collecting and Interpreting the History of Tragedy. The Public Historian, 24(3), 3752.CrossRefGoogle ScholarPubMed
Gell, A. (1998). Art and Agency: An Anthropological Theory. Oxford: Clarendon Press.Google Scholar
Gibby, D. (2018). Tir Sanctaidd: Neo-Pagan Engagement with Prehistoric Sites on the Preseli Hills. In Leskovar, J. & R. , Karl, eds., Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars, pp. 3853.Google Scholar
Graham, E. (2014). Waxing Lyrical on the Materiality of Votives. The Votives Project, 14 June. https://thevotivesproject.org/2014/06/14/waxing-lyrical-on-the-materiality-of-votives/Google Scholar
Graves-Brown, P. & Orange, H. (2017). ‘The Stars Look Very Different Today’: Celebrity Veneration, Grassroot Memorials and the Apotheosis of David Bowie. Material Religion, 13(1), 121–3.CrossRefGoogle Scholar
Grider, S. (2001). Spontaneous Shrines: A Modern Response to Tragedy and Disaster (Preliminary Observations Regarding the Spontaneous Shrines Following the Terrorist Attacks of September 11, 2001). New Directions in Folklore, 5, 110.Google Scholar
Grinsell, L. V. (1979). Notes on the Folklore of Prehistoric Sites in Britain. Folklore, 90(1), 6670.Google Scholar
Groenewoudt, B. (2017). Past and Present Meet: Contemporary Expressions of Faith Along the Camino Frances. In Bis-Worch, C. & Theune, C., eds., Religion, Cults and Rituals in the Medieval Rural Environment. Leiden: Sidestone Press, pp. 1324.Google Scholar
Gymnich, M. & Sheunemann, K. (2017). The ‘Harry Potter Phenomenon’: Forms of World Building in the Novels, the Translations, the Film Series and the Fandom. In Gymnich, M., Birk, H. & Burkhard, D., eds., Harry – Yer a Wizard!’: Exploring J. K. Rowling’s Harry Potter Universe. Baden-Baden: Tectum Verlag, pp. 1136.Google Scholar
Hall, M. (2012). Money Isn’t Everything: The Cultural Life of Coins in the Medieval Burgh of Perth, Scotland. Journal of Social Archaeology, 12, 7291.Google Scholar
Handelman, D. (1990). Models and Mirrors: Towards an Anthropology of Public Events. Cambridge: Cambridge University Press.Google Scholar
Hannant, S. (2021). Numinous. Sara Hannant. www.sarahannant.com/Google Scholar
Hartland, E. S. (1893). Pin-Wells and Rag-Bushes. Folklore, 4(4), 451–70.Google Scholar
Harvey, D. C. (2009). Heritage Pasts and Heritage Presents: Temporality, Meaning and the Scope of Heritage Studies. In Watson, S., Barnes, A. J. & Bunning, K., eds., A Museum Studies Approach to Heritage. Abingdon: Routledge, pp. 319–38.Google Scholar
Hodder, I. (2012). Entangled: An Archaeology of the Relationships between Humans and Things. Chichester: Wiley-Blackwell.Google Scholar
Houlbrook, C. (2014). The Mutability of Meaning: Contextualising the Cumbrian Coin-Tree. Folklore, 125(1), 4059.CrossRefGoogle Scholar
Houlbrook, C. (2015a). The Penny’s Dropped: Renegotiating the Contemporary Coin Deposit. Journal of Material Culture, 20(2), 173–89.CrossRefGoogle Scholar
Houlbrook, C. (2015b). ‘Because Other People Have Done It’: Coin-Trees and the Aesthetics of Imitation. Journal of Contemporary Archaeology, 2(2), 309–27.Google Scholar
Houlbrook, C. (2015c). Possession through Deposition: The ‘Ownership’ of Coins in Contemporary British Coin-Trees. In Hedenstierna-Jonson, C. & Klevnas, A. M., eds., Own and Be Owned: Archaeological Approaches to the Concept of Possession. Stockholm: Stockholm Studies in Archaeology, Stockholm University, pp. 189214.Google Scholar
Houlbrook, C. (2018a). The Roots of a Ritual: The Magic of Coin-Trees from Religion to Recreation. Palgrave Historical Studies in Witchcraft and Magic, Cham: Palgrave Macmillan.CrossRefGoogle Scholar
Houlbrook, C. (2018b). Lessons from Love-Locks: The Archaeology of the Contemporary Assemblage. Journal of Material Culture, 23(2), 214–38.CrossRefGoogle Scholar
Houlbrook, C. (2021). Unlocking the Love-Lock: The History and Heritage of a Contemporary Custom. Oxford: Berghahn.CrossRefGoogle Scholar
Hulse, T. G. (1995). A Modern Votive Deposit at a North Welsh Holy Well. Folklore, 106, 3142.Google Scholar
Jones, J. (2015). Love-Locks are the Shallowest, Stupidest, Phoniest Expression of Love Ever – Time to Put a Stop to It. The Guardian, 2 June. www.theguardian.com/artanddesign/jonathanjonesblog/2015/jun/02/love-locks-removal-paris-rome-florence-stupidest-phoniest-time-to-stopGoogle Scholar
Jonuks, T. & Äikäs, T. (2019). Contemporary Deposits at Sacred Places: Reflections on Contemporary Paganism in Finland and Estonia. Folklore: Electronic Journal of Folklore, 75, 746.Google Scholar
Karl, R. (2018). Human and Civil Rights, Archaeology, and Spiritual Practice. In Leskovar, J. & R. , Karl, eds., Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars, pp. 110–23.Google Scholar
Klaasens, M., Groote, P. & Huigen, P. P. P. (2009). Roadside Memorials from a Geographical Perspective. Mortality, 14(2), 187201.Google Scholar
Larkham, P. J. (1995). Heritage as Planned and Conserved. In Herbert, D. T., ed., Heritage, Tourism and Society. London: Mansell, pp. 85116.Google Scholar
Leskovar, J. (2018). Neo-Paganism and Sacred Places: A Survey in Austria and Beyond. In Leskovar, J. & Karl, R., eds., Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars, pp. 124–42.Google Scholar
Leskovar, J. & Karl, R., eds. (2018). Archaeological Sites as Space for Modern Spiritual Practice. Newcastle upon Tyne: Cambridge Scholars.Google Scholar
Light, L. (2009). Performing Transylvania: Tourism, Fantasy and Play in a Liminal Place. Tourist Studies, 9(3), 248–50.Google Scholar
Lovata, T. (2015). Marked Trees: Exploring the Context of Southern Rocky Mountain Arborglyphs. In Lovata, T. & Olton, E., eds., Understanding Graffiti: Multidisciplinary Studies from Prehistory to the Present. Walnut Creek: Left Coast Press, pp. 91104.Google Scholar
Lövgren, J. (2018). Secular Youth and Religious Practice: Candle Lighting in Norwegian Folk Schools. British Journal of Religious Education, 40(2), 124–35.Google Scholar
Lowenthal, D. (1998). The Heritage Crusade and the Spoils of History. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Lucas, A. T. (1963). Sacred Trees of Ireland. Journal of the Cork Historical and Archaeological Society, 68, 1654.Google Scholar
MacCannell, D. (1976 [2013]). The Tourist: A New Theory of the Leisure Class. Berkeley: University of California Press.Google Scholar
Maguire, H. (1997). Magic and Money in the Early Middle Ages. Speculum, 72(4), 1037–54.Google Scholar
Manchester Art Gallery. (n.d.). Manchester Together Archive. https://mcrtogetherarchive.org/research/Google Scholar
Margry, P. J. (2008a). Secular Pilgrimage: A Contradiction in Terms? In Margry, P. J., ed., Shrines and Pilgrimage in the Modern World: New Itineraries into the Sacred. Amsterdam: Amsterdam University Press, pp. 1346.Google Scholar
Margry, P. J. (2008b). The Pilgrimage to Jim Morrison’s Grave at Père Lachaise Cemetery: The Social Construction of Sacred Space. In Margry, P. J., ed., Shrines and Pilgrimage in the Modern World: New Itineraries into the Sacred. Amsterdam: Amsterdam University Press, pp. 143–71.Google Scholar
Martin, E. (2018). The Art of Dealing with the Gods: Balinese Women and Ritual Labor. Anthropology Department Undergraduate Honors Thesis, University of Colorado Bolder.Google Scholar
Martínez, A., Di Cesare, A., Mari-Mena, N. et al. (2020). Tossed ‘Good Luck’ Coins as Vectors for Anthropogenic Pollution into Aquatic Environment. Environmental Pollution, 259, 110.CrossRefGoogle Scholar
McClean, S. (2013). The Role of Performance in Enhancing the Effectiveness of Crystal and Spiritual Healing. Medical Anthropology, 32(1), 6174.Google Scholar
McNeill, L. S. (2007). Portable Places: Serial Collaboration and the Creation of a New Sense of Place. Western Folklore, 66(3/4), 281–99.Google Scholar
Milošević, A. (2018). Historicizing the Present: Brussels Attacks and Heritagization of Spontaneous Memorials. International Journal of Heritage Studies, 24(1), 5365.Google Scholar
Moccia, F. (2006). Ho voglia di te. Milan: Feltrinelli Traveller.Google Scholar
Monger, G. (1997). Modern Wayside Shrines. Folklore, 108, 113–14.CrossRefGoogle Scholar
Moore, S. F. & Myerhoff, B. G., eds. (1997). Secular Ritual. Assen: Van Gorcum.Google Scholar
Myerhoff, B. G. (1997). We Don’t Wrap Herring in a Printed Page: Fusion, Fictions and Continuity in Secular Ritual. In Moore, S. F. & Myerhoff, B. G., eds., Secular Ritual. Assen: Van Gorcum, pp. 199224.Google Scholar
Network of Spontaneous Memorials. (2018). Creating, Document and Using Archives of Spontaneous Memorials: Building an International Network. www.spontaneousmemorials.org/Google Scholar
Notermans, C. & Jansen, W. (2011). Ex-Votos in Lourdes: Contested Materiality of Miraculous Healings. Material Religion, 7(2), 168–92.Google Scholar
Ó Muirghease, É. (1963). The Holy Wells of Donegal. Béaloideas, 6(2), 143–62.Google Scholar
Orange, H. & Graves-Brown, P. (2019). ‘My Death Waits There among the Flowers’: Popular Music Shrines in London as Memory and Remembrance. In De Nardi, S., Orange, H., High, S. & Koskinen-Koivisto, E., eds., The Routledge Handbook of Memory and Place. Abingdon: Routledge, pp. 345–56.Google Scholar
Osborne, R. (2004). Hoards, Votives, Offerings: The Archaeology of the Dedicated Object. World Archaeology, 36(1), 110.Google Scholar
Oxford English Dictionary. (2021). Litter.Google Scholar
Oxford English Dictionary. (2021). Ritual.Google Scholar
Oxford English Dictionary. (2021). Rubbish.Google Scholar
Parkes-Nield, S. (2020). Five COVID Customs Which Emerged During Lockdown. The Conversation, 3 September. https://theconversation.com/five-covid-customs-which-emerged-during-lockdown-146130Google Scholar
Parkman, E. B. (In press). Finding Sacrifice atop an Island in the Sky. In Gillette, D. & Sanders, T., eds., The Intersection of Archaeology and the Sacred. Springer.Google Scholar
Penrose, S., ed. (2007). Images of Change: An Archaeology of England’s Contemporary Landscape. Swindon: English Heritage.Google Scholar
Rackard, A., O’Callaghan, L. & Joyce, D. (2001). Fish Stone Water: Holy Wells of Ireland. Cork: Cork University Press.Google Scholar
Reeves, B. (1994). Ninaistákis – the Nitsitapii’s Sacred Mountain: Traditional Native Religious Activities and Land Use/Tourism Conflicts. In Carmichael, D. L., Hubert, J., Reeves, B. & Schance, A., eds., Sacred Sites, Sacred Places. London: Routledge, pp. 265–96.Google Scholar
Richards, C. & Thomas, J. (1984). Ritual Activity and Structured Deposition in Later Neolithic Wessex. In Bradley, R. & Gardiner, J., eds., Neolithic Studies. British Archaeological Reports British Series 133. Oxford: Archaeopress, pp. 189218.Google Scholar
Ross, C. (1998). Roadside Memorials: Public Policy vs. Private Expression. The American City & County, 113(5), 50–3.Google Scholar
Rostas, S. (1998). From Ritualization to Performativity: The Concheros of Mexico. In Hughes-Freeland, F., ed., Ritual, Performance, Media. London: Routledge, pp. 85103.Google Scholar
Rountree, K. (2006). Performing the Divine: Neo-Pagan Pilgrimages and Embodiment at Sacred Sites. Body & Society, 12(4), 96115.Google Scholar
Santino, J. (2004). Performative Commemoratives, the Personal, and the Public: Spontaneous Shrines, Emergent Ritual, and the Field of Folklore. Journal of American Folklore, 117, 363–72.Google Scholar
Schama, S. (1996). Landscape and Memory. London: Fontana Press.Google Scholar
Schofield, J. (2007). Editorial: Modern Times. Conservation Bulletin English Heritage, 56, 2.Google Scholar
Schwartz, P., Broadaway, W., Arnold, E. S., Ware, A. M. & Domingo, J. (2018). Rapid-Response Collecting after the Pulse Nightclub Massacre. The Public Historian, 40(1), 105–14.Google Scholar
Shils, E. (1966). Ritual and Crisis. Philosophical Transactions of the Royal Society of London, Series B, 251(772), 447.CrossRefGoogle Scholar
Shoham, H. (2021). It Is About Time: Birthdays as Modern Rites of Temporality. Time & Society, 30(1), 7899.Google Scholar
Siadis, L. M. (2014). The Bali Paradox: Best of Both Worlds. MA Thesis, Leiden University.Google Scholar
Singh, S. (2005). Secular Pilgrimages and Sacred Tourism in the Indian Himalayas. GeoJournal, 64, 215.Google Scholar
Smith, C. W. & Grider, S. (2001). The Emergency Conservation of Waterlogged Bibles from the Memorabilia Assemblage Following the Collapse of the Texas A&M University Bonfire. International Journal of Historical Archaeology, 5(4), 309–16.CrossRefGoogle Scholar
Spangen, M. & Äikäs, T. (2020). Sacred Nature: Diverging Use and Understanding of Old Sámi Offering Sites in Alta, Northern Norway. Religions, 11(7), 317.Google Scholar
Thomas, N. (1991). Entangled Objects: Exchange, Material Culture, and Colonialism in the Pacific. Cambridge, MA: Harvard University Press.Google Scholar
Thurgill, J. (2014). Enchanted Geographies: Experiences of Place in Contemporary British Landscape Mysticism. Ph.D. Thesis, Royal Holloway, University of London.Google Scholar
Tilley, C. (2006). Objectification. In Tilley, C., Keane, W., Küchler, S., Rowlands, M. & Spyer, P., eds., Handbook of Material Culture. London: Sage, p. 63.Google Scholar
Timothy, D. J. & Boyd, S. W. (2003). Heritage Tourism. Harlow: Prentice Hall.Google Scholar
Turner, V. & Turner, E. (1978). Image and Pilgrimage in Christian Culture: Anthropological Perspectives. New York: Columbia University Press.Google Scholar
UNESCO. (1986). Stonehenge, Avebury and Associated Sites. World Heritage List. https://whc.unesco.org/en/list/373Google Scholar
UNESCO. (1987). Chaco Culture. World Heritage List. https://whc.unesco.org/en/list/353Google Scholar
Urry, J. (2002). The Tourist Gaze. London: Sage.Google Scholar
Velazquez, A. (2016). 35 Millimeters of Love and Faith. The Votives Project, 1 December. https://thevotivesproject.org/2016/12/01/velazquez/Google Scholar
Wallis, R. J. & Blain, J. (2003). Sites, Sacredness, and Stories: Interactions of Archaeology and Contemporary Paganism. Folklore, 114(3), 307–21.Google Scholar
Walsham, A. (2011). The Reformation of the Landscape: Religion, Identity, and Memory in Early Modern Britain and Ireland. Oxford: Oxford University Press.Google Scholar
Weiner, A. B. (1992). Inalienable Possessions: The Paradox of Keeping-While-Giving. Berkeley: University of California Press.Google Scholar
Wojcik, D. (2008). Pre’s Rock: Pilgrimage, Ritual, and Runners’ Traditions at the Roadside Shrine for Steve Prefontaine. In Margry, P. J., ed., Shrines and Pilgrimage in the Modern World: New Itineraries into the Sacred. Amsterdam: Amsterdam University Press, pp. 201–37.Google Scholar
Woodthorpe, K. (2011). Sustaining the Contemporary Cemetery: Implementing Policy Alongside Conflicting Perspectives and Purpose. Mortality, 13(3), 259–76.Google Scholar

Save element to Kindle

To save this element to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

‘Ritual Litter' Redressed
  • Ceri Houlbrook, University of Hertfordshire
  • Online ISBN: 9781108954761
Available formats
×

Save element to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

‘Ritual Litter' Redressed
  • Ceri Houlbrook, University of Hertfordshire
  • Online ISBN: 9781108954761
Available formats
×

Save element to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

‘Ritual Litter' Redressed
  • Ceri Houlbrook, University of Hertfordshire
  • Online ISBN: 9781108954761
Available formats
×