Visualising intangible Sacred Spaces: the materialities and ephemerality of Orthodox Jewish ritual enclosures

Eruvin位于几个西方城市的中心，但大多数人基本上看不见，这里是仪式围栏，通常由高高悬挂在地面上的渔丝制成，象征着私人领地进入公共空间。Eruvin模糊了室内和室外以及私人和公共之间的界限，绕过了宗教限制，否则宗教限制将禁止东正教犹太人在安息日和赎罪日在家门外推婴儿车或轮椅，以及携带钥匙、雨伞或药物。虽然Eruv可以延伸数公里，但Eruv对城市景观的物理或视觉影响很小，如果没有的话，它的细长的渔线在灯柱和交通灯之间悄悄地伸展在空中-这里存在着一个悖论：对于东正教社区来说，这种短暂而无形的边界既是一个自由的空间，也是一个不可逾越的无形边界。旨在调查和破译Eruv的空间、社会和哲学含义，这个创造性的、以实践为基础的项目将结合地理学和视觉艺术实践，通过使用摄影和地图等创意媒体，使原本几乎无法感知的Eruv的存在变得可见。该项目将分析和比较伦敦、纽约和特拉维夫对他们的Eruvin以及如何通过非常不同的城市结构阐明和谈判可见性和不可见性之间的辩证法做出了回应。通过研究Eruv的“接待地理”(Livingstone 2003)，这种多学科和多地点的方法将为这一现象提供一个新的全球视角，同时也有助于关于神圣空间和后世俗城市的更广泛的辩论(Beaumont和Baker，2011)。

Housed in the heart of several western cities, and yet largely invisible to most, Eruvin are ritual enclosures usually made of a fishing wire suspended high above the ground that act as a symbolic extension of the private domain into the public space. Blurring the boundaries between indoor and outdoor and private and public, Eruvin circumvent the religious restrictions that would otherwise forbid Orthodox Jews to perform tasks as common as pushing a stroller or a wheelchair, as well as carrying keys, umbrellas or medications outside their homes on Sabbath and Yom Kippur.While it can extend for kilometres, the Eruv has very little, if none, physical or visual impact on the urban landscape, its thin fishing wire inconspicuously stretching in the air between lamp posts and traffic lights - and here lies a paradox: this ephemeral and intangible boundary in reality represents for the Orthodox communities both a space of freedom and an impassable invisible border.With the aim to investigate and decipher the spatial, social and philosophical implications of the Eruv, this creative, practice-based project will combine geography and visual art practices by using creative media such as photography and mapping to make visible the otherwise almost unperceivable presence of the Eruv.The project will analyse and compare the different ways in which London, New York and Tel Aviv respond to their Eruvin and how dialectics between visibility and invisibility are articulated and negotiated through their very different urban fabrics. Investigating the Eruv's 'geographies of reception' (Livingstone 2003), this multidisciplinary and multi-site approach will provide a fresh global perspective on the phenomenon, while at the same time contributing to broader debates on sacred space and the postsecular city (Beaumont and Baker 2011).