To better understand the range of possibilities and opportunities for (co)existence available to displacement‐affected people, attention must be given to the thick webs of sociality shaping interactions in situations of mass displacement. This paper makes the case that refugee squats in Athens are distinct spaces wherein different understandings of (co)existence converge – spaces whose production is contingent on support from neighbourly relations and networks that are mediated in moments through conceptions of conviviality informed by religion. Based on ethnographic work carried out in 2016 and a spatial analysis of refugee squats in Athens, this paper emphasises neighbourliness and conviviality as they relate to sacred understandings of coexistence. This helps highlight the limits built in to thinking about the movement of refugees from the global South through Euro‐centric ontologies of the social. More than this, following postcolonial debates on the decentring of knowledge production, the research makes manifest how Islamic socio‐cultural memories of jiwār or a right of neighbourliness complicate geographies of humanitarianism that make stark binary assumptions between religious and secular space. In turn, the evidence from Athens indicates that refugee perspectives on neighbourliness are imperfectly translated by migrant rights activists as solidarity, obscuring the different ways Muslim structures of feeling contribute to the production of refugee squats.

中文翻译：

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雅典难民营中的邻里、欢乐和神圣

为了更好地了解受流离失所影响的人们可获得的（共）存的可能性和机会的范围，必须关注在大规模流离失所情况下塑造互动的厚厚的社会网络。本文论证了雅典的难民收容所是不同的空间，其中对（共）存的不同理解汇聚在一起——其生产取决于邻里关系和网络的支持，这些网络在时刻通过宗教告知的欢乐概念进行调解。基于 2016 年进行的人种学工作和对雅典难民棚户区的空间分析，本文强调了睦邻和欢乐，因为它们与对共存的神圣理解有关。这有助于突出考虑通过以欧洲为中心的社会本体论从全球南方的难民运动所固有的局限性。不仅如此，在关于知识生产去中心化的后殖民辩论之后，该研究表明伊斯兰社会文化对 jiwār 或睦邻权利的记忆如何使人道主义地理复杂化，人道主义地理在宗教和世俗空间之间做出了鲜明的二元假设。反过来，来自雅典的证据表明，难民对睦邻友好的观点被移民权利活动家不完美地转化为团结，掩盖了穆斯林的情感结构促成难民蹲下的不同方式。在关于知识生产去中心化的后殖民辩论之后，该研究表明伊斯兰社会文化对 jiwār 或睦邻权利的记忆如何使人道主义地理复杂化，人道主义地理在宗教和世俗空间之间做出了鲜明的二元假设。反过来，来自雅典的证据表明，难民关于睦邻友好的观点被移民权利活动家不完美地转化为团结，掩盖了穆斯林的情感结构促成难民蹲下的不同方式。在关于知识生产去中心化的后殖民辩论之后，该研究表明伊斯兰社会文化对 jiwār 或睦邻权利的记忆如何使人道主义地理复杂化，人道主义地理在宗教和世俗空间之间做出了鲜明的二元假设。反过来，来自雅典的证据表明，难民关于睦邻友好的观点被移民权利活动家不完美地转化为团结，掩盖了穆斯林的情感结构促成难民蹲下的不同方式。