ABSTRACT
I have attempted to show how religious practices and ways of thinking religion are intertwined with real-and-imagined spaces and place-making sourced in the new urban religiosity of the Thai post-metropolis. This corresponds to the transformation of material spatial practices from the masses at the base to the politico-religious summit. These ahistorical new spaces of representation articulated through religious domains are where the imaginary, the real, and the hyper-real coexist, without one necessarily dominating the other.3
