The Site of Recapitalising the Spiritual Capital of the City: Welcoming the Stranger with Intention and Architectural Edifice
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Let us contemplate the terms of engagement we can agree upon in this article. This article contributes to the emerging field of Spiritual Capital: a new, strange and relatively loosely defined field. Our first task then is to constrain our working description of the field of Spirituality Capital.
We first turn our attention to constraining our working description of the new field of Spiritual Capital. By using the word “constraining” instead of “defining” we attempt to keep the full complexity (Cilliers, 2010:59) of the field of Spiritual Capital open, without collapsing it into a simplistic or restraining definition. With this in mind, we go in search for markers within which we can constrain the complex field of Spiritual Capital. These markers must in some way be related to the words that describe the field: Spirituality and Capital.
The first marker we will trace is Spirituality. It is important to be very precise when describing Spirituality because as Kourie (2009:15) warns, Spirituality is used as “...an umbrella term which covers a myriad of activities, ranging from the deeply creative to the distinctly bizarre.” Also, it seems that due to the emerging nature of the field of Spirituality there are droves of definitions drifting around. Some observers, like Waaijman (2002:2), uses Spirituality as a term of relation to the Absolute, that is quietly present in the background to inspire and orientate us. Others, sketch Spirituality as emerging from the slow disintegration of traditional religions. Spirituality in this understanding is the way humans make sense of and configure their personal faith or meaning (Holmes, 2007:23-42) and/or applying their religious resources as cultural resources (Giordan 2007, 165; Guest, 2007:1...
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