Abstract: This thesis centres the lived experiences of eighteen queer Jews in postsecular Britain. In situating my work between postsecular geographies of lived religion and the anthropology of experience, I present rituals as the technologies by which things are brought into being. By foregrounding rituals, I critically outline the haptic, politically conscious, and symbolic acts queer Jews mobilise in the (trans)formation of selves, spaces, and others. My findings are grounded in fourteen months of virtual narrative ethnography. My focus is on the stories participants told, the memories they recalled, and the queered ethnoreligious worlds they (trans)formed through unstructured life story interviews, semi-structured interviews, and participant observation. Considering this, I conducted my research in collaboration with the Council of Christians and Jews – a nationwide forum for interfaith engagement – as part of their ongoing LGBT+ initiative. Throughout this thesis, I illustrate the ritual performances latent in participants’ selfactualisation. First, I explore the role of heritage and memory in participants’ selfconstrual. I find that rituals are pivotal in actualising ties to an imagined community or symbolic peoplehood – an affective, (im)material, and fundamentally social entity (trans)formed through the narration of history and recollection of memory. Second, I focus on participants’ extrasensory perception of the spatialised power relations they are subjected to, subject others to, and subject themselves to. Here, I find that rituals represent key place-making practices – the tools by which selves, spaces, and others are differentiated as such through the active, agential, and creative (re)aggregation of spatial configurations. Third, I emphasise the actualising power of ritual performance through the ethnographic vignette of Buttmitzvah. I demonstrate how ritual – alongside liminality and communitas – actualises the process of self (trans)formation in a queer Jewish rite of passage that is at once spatially bound and diffused, temporally fixed and transcendent. In doing so, I trace the complicated and often contradictory relationship between structure and anti-structure, communitas and commerciality, ritual and resistance. I conclude by arguing that rituals are more than indexical phenomena, they are the tools by which things are brought into being, worlds constructed, and subjectivities (trans)formed.
