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到，Eruvin是仪式围栏，通常由悬挂在地面上方的钓鱼线制成，作为私人领域向公共空间的象征性延伸。Eruvin模糊了室内和室外、私人和公共场所的界限，避开了宗教限制，这些限制原本会禁止正统派犹太人做推婴儿车或轮椅等常见的事情，以及在安息日和赎罪日携带钥匙、雨伞或药品出门。虽然Eruvin可以延伸数公里，但它对城市景观的物理或视觉影响微乎其微，如果没有的话。它的细钓鱼线不显眼地在空中延伸在灯柱和交通灯之间--这里存在着一个悖论：这一短暂而无形的边界在现实中代表了东正教社区的自由空间和不可逾越的无形边界。为了研究和解读埃鲁夫的空间，社会和哲学含义，这一创造性的，一个以实践为基础的项目将联合收割机地理和视觉艺术实践相结合，通过使用创造性的媒体，如摄影和地图，使可见的埃鲁夫，否则几乎无法感知的存在。该项目将分析和比较不同的方式，其中伦敦，纽约和特拉维夫回应了他们的Eruvin，以及如何通过他们非常不同的城市结构来表达和谈判可见性和不可见性之间的辩证法。通过研究Eruv的“接受地理学”（Livingstone 2003），这种多学科和多地点的方法将为这一现象提供一个全新的全球视角，同时有助于对神圣空间和后世俗城市进行更广泛的辩论（博蒙和贝克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).