Making spirits,making art,Nat carving and contemporary painting in pre-transition Myanmar (Burma)

ABSTRACT

Embodiment, materiality, and technology intersect in the production of sacred images where tools, media, and intangible studio protocols inform the production of efficacious things. In Myanmar nat spirits appear in the bodies of costumed spirit mediums and in the intimately tended statues that adorn their altars. Prior to the recent democratic transition, nats appeared as the subjects of paintings, sometimes offering sociopolitical commentaries. This article explores the resonances between technologies of nat making in workshops that produce images for mediums and the techniques deployed by contemporary artists who have made nats the subjects of their paintings. In the Burmese religious world view, nats are lesser entities than the Buddha; their troubled histories of injustice account for their continuing agency as spirits in the human world. Appropriately, nat images are cruder than Buddha images; carvers are less likely to use precious wood or to observe Buddhist precepts and aesthetic guidelines while carving. A similar sense of the unrefined, unsettled nat is conveyed through the daring representational techniques and liberties of artists. We argue that connections between media, technique, and object agency can have resonance when sacred subjects are deployed in secular art.     

Transgressing religious boundaries: the power of aesthetics in tamil catholic and hindu worship

ABSTRACT

This article discusses shared material culture and sensorial practices in prayer among Hindu and Catholic Sri Lankan Tamils living in Paris, such as the clockwise circling of incense, the use of flower garlands, and the worship of Mother Mary. Rather than classifying these practices into religious categories, I argue for a need to examine how such practices come to be shared. By employing a material approach to religious aesthetics which recognizes that objects or “things” are active and have agency and affect how we sense and thus experience our world, I suggest that common aesthetic elements are able to produce feelings of religiosity and, particularly for people who share a common aesthetic in everyday life, to bridge the levels between humans and the divine.     

Afterword—gendering religious objects: placing them as agents in matrices of power

ABSTRACT

The articles in this special issue demonstrate how objects can be interpreted as agents, as gendered images that make a statement, and how their impacts can be understood and assessed by human actors. They are differentially placed in matrices of power, and they can be manipulated to shift genders, to play with gendered combinations, to expand the limits of a particular gendered domain, to creatively play with reproductive imagery, and even to sell commodities in new and enticing ways in the mass media. Gendered religious objects are “statements” addressed not only to the eye but to the emotions, and part of a complex cultural field in which things can play important roles in people's lives. The links that connect ritual power to other forms of agency and biographical significance are perhaps the most significant links that we need to examine to understand them better in a world of many diverse cultural forms.     

Relics,protestants, things

ABSTRACT

Reformation Protestants’ detestation of Catholic sacra, holy objects, and sacred sites is well documented. To probe the later history of this contempt, this essay observes two nineteenth-century Protestants in Palestine. Both, as might be anticipated, exhibit disgust at those physical phenomena revered by other Christianities. But surprisingly, both also obsessively collect alternative things that are associated with the Holy Land. Contemporary theory—namely Bill Brown's Thing Theory—is brought to bear on the preoccupation with things represented by this substitution of safe objects for abhorrent ones. However, instead of providing an explanatory frame for this behavior, Thing Theory seems to reproduce it. The essay concludes by suggesting that a primal Protestant anxiety about powerful things continues to haunt contemporary Western scholarship.     

The Ontogeny of Dolls: Materiality,Affect, and Self in Afro-Cuban Espiritismo

Abstract

Objects are fundamental components of cosmology in Afro-Cuban religions; they serve to represent, pay homage to, and feed a constellation of covetous spirits. In a moral universe of practitioners materiality allures and potentially corrupts; it grounds personal and collective ritual agency; mediates thoughts-feelings; materializes the immaterial; and invariably transcends all these dichotomies and becomes gods, parts of people, concepts. In this article I wish to understand “things” as continuous with the unfolding of selfhood, but more contentiously, with and as affects. Drawing on my long-time research with practitioners of Cuban Creole espiritismo in Havana, for whom “representation” objects are essential to the development of spirits, muertos, and thus extended selves, I argue that the dolls and figurines that mediums regularly fabricate and care for are less “representational” than they are affective forms themselves. Dolls are not symbols for feelings-for-spirits made material or registers of affective perception towards one’s muertos; in a very real sense they are affects that may grow roots and bloom. In the ethnography I will describe these relations as a system of affectively invested selfhood, one that encompasses the very muertos in question.     

Rearranging Things: How Protestant attitudes shake the objects in the piety of Eastern Christian Women

This article considers the objects in the piety of Lebanese women who originally come from Antiochian Orthodox and Maronite traditions and who by marriage join the Protestant Church. Objects that are normally inconspicuous – even “invisible” – in their faith collide with Protestant attitudes and are shaken by dissonant theological concepts. Yet these objects and images retain something of the holy in them and the women hesitate about their total elimination. In this murky situation, things are de-familiarized and yet re-emerge as active, flexible agents with which individual theologies are written and connections are achieved. It explains how the things that furnish the lives of these women are shifted and re-centered rather than destroyed or eliminated.     

Mediated sacralization and the construction of postmodern communio sanctorum: the case of the swedish foreign minister anna lindh

In the media age, the linkage between mediated communities and images is established by the sacralization of images. Based on the theoretical insights of Michel Maffesoli and on an influential tradition in French sociology, which includes Émile Durkheim, Georges Bataille, and René Girard, this article attempts to apply the theory of sacred images to the empirical analysis of images in the media. The analysis of the Swedish and Finnish newspapers' visual coverage of the assassination of Swedish Foreign Minister Anna Lindh suggests that the process of sacralization is actually performed as a communicative behavior involving the media and the crowd as the main actors and a number of symbols whose meaning is actually shared in the community. While the role of the media is certainly influential, the role of culture specific values and representation system should not be underestimated. The power of the “images of death” is explained in relation to symbolic behavior supported and reproduced, but not initially triggered, by the media. The empirical analysis suggests that while Maffesoli rightly identifies the capacity of images to establish “sacred” communities as an important dimension of the power of images in media age, the logic running this power is very much inspired by more mundane market constraints.     

Old stones,new rites: contemporary pagan interactions with the medway megaliths

The Medway Megaliths, a series of seven archaeological monuments located in Kent, South-eastern England, are today viewed as “sacred sites” by practitioners of various contemporary Pagan religions, including Druidry, Heathenry, and Wicca. Examining how these Pagans understand the Megaliths as both ancestral spaces and sources of “earth energies”, this paper then looks at the forms of religious expression that are carried out there, and in doing so examines how this example fits within established understandings of “sacred spaces” in religious studies scholarship. From there it explores how these Pagans express a sense of guardianship over the Megaliths, and how they have interacted with commercial developers, heritage managers, and archaeologists. It thus deals with issues surrounding the contested nature of sacred space and the conflict that can arise when both sacred and secular interpretations of a site clash, before highlighting how areas of common interest have been successfully established between different interest groups, to the benefit of the archaeological sites themselves. In providing a regional case study of how Pagans interact with archaeological monuments, this article hopes to offer useful perspectives for those involved in Pagan studies, public archaeology, and studies into the materiality of religion.     

工程招标委托代理关系中的激励与监督

本文针对目前工程招标代理过程中产生的一些困惑招投标市场的问题,从招标人与工程招标代理机构的委托代理关系出发,在工程招标代理服务费为固定报酬的情况下,研究了信息不对称情况下工程招标代理机构的“道德风险”问题。     

Activating sacred objects in public space: Bernini’s angels on the ponte sant’angelo in early modern Rome

ABSTRACT

In 1667, Pope Clement IX commissioned Gian Lorenzo Bernini to design 10 sculptures of angels to decorate the Ponte Sant’Angelo in Rome. Contemporary accounts record that the faithful experienced Bernini’s statues as animated celestial figures at the heart of the city. The ability of the marble angels to persuasively move beholders fulfilled the aims of the papal commission to expand the reach of the Church into the urban space of Rome. This paper examines how these religious objects were activated in a public space, a setting composed of sacred and profane elements. In the early modern era, the Ponte Sant’Angelo connected Rome’s city center to St. Peter’s Basilica while also serving as a setting for civic processions, spectacular fireworks displays, and public executions. While angels were ubiquitous in the city’s sacred spaces, like church interiors, Bernini’s sculptures materialized a flock of angels at an outdoor, urban nexus of theology, spectacle, and justice. Drawing on theories of performance that conceptualize the profound religious encounter that can result from the simultaneous juxtaposition of sacred and profane elements, this paper argues that the public setting activated Bernini’s marble statues so that they were experienced as lively celestial figures by the faithful.     

Mary's rain and god's umbrella: religion,identity, and modernity in the visionary art of a chicana painter

ABSTRACT

Heritage formation involves some kind of sacralization, through which cultural forms are lifted up and set apart. But success is not guaranteed in the making of heritage, and the cultural forms that are singled out may well fail to persuade. Heritage formation is a complicated, contested political—aesthetic process that requires detailed scholarly explorations and comparative analysis. Which aesthetic practices are involved in profiling cultural forms as heritage? What are the politics of authentication that underpin the selection and framing of particular cultural forms? To which contestations does the sacralization of particular cultural forms—in particular, those derived from the sphere of religion—give rise? Which aesthetics of persuasion are invoked to render heritage sacred for its beholders? Calling attention to various facets of the relation between heritage and the sacred, this special issue offers detailed explorations of how form, style, and appearance seek to vest selected objects and performative practices with sacrality.     

In Defense of the Dead: Materializing a Garden of Remembrance in South London

ABSTRACT

This article examines a campaign to save, protect and convert a once-forgotten paupers’ graveyard in South London into a remembrance garden for the “outcast dead.” A vital component of this campaign was the materializing and maintenance of a roadside shrine on the graveyard’s periphery. This campaign therefore raises questions about nonhuman agency (in terms of the materials that form the shrine, graveyard and garden) and its role in the making and protecting of a contested site. At the crux of this article stands the co-constitutive relationship between people and objects, including the gates and offerings, the supporters and gardeners, the local flora and fauna and, of course, the human remains. To explore how these heterogeneous assemblages helped to defend the graveyard, this article draws on ethnographic research, paying particular attention to discussions and activities concerning the site’s boundaries, visibility and permanence.     

A brief history of time, space, and growth: Waldo Tobler’s first law of geography revisited

In the current knowledge economy, the most important production factor, human knowledge, is much more mobile than the dominating production factors of previous periods. This means that theories of spatial development, formulated during the manufacturing-industrial era, might not be wholly applicable today. One of the basic assumptions of spatial theory is formulated in Waldo Tobler’s first law of geography: “everything is related to everything else, but near things are more related than distant things.” This article discusses the validity of this law in today’s knowledge economy. While several factors have made distance less important, a crucial factor for innovation and growth—tacit knowledge—is still highly dependent on face-to-face contacts. This suggests that Waldo Tobler’s first law of geography plays an important role also in the knowledge economy.     

Cell phones for the spirits: ancestor worship and ritual economies in vietnam and its diasporas

Religion has been thriving in the Socialist Republic of Vietnam since ??i m?i, the onset of market reforms in the late 1980s. Votive paper offerings, part of spiritual and economic well-being, play a crucial role in performing religious practices in the socialist country as well as among diasporic Vietnamese. In urban Hanoi, material objects made from paper are traded in marketplaces and later burned in the streets, in temples and pagodas, in private yards and other places on special occasions in order to be transmitted to the ancestors. In the past few years, the range of votive paper offerings produced, traded, and sent to the deceased has expanded to include new forms and references to new media. Drawing on recent debates in the role of media in religion and in particular on technologies of mediation, I focus on the use of votive paper offerings in the sociocultural context of the Vietnamese spirit world. I explore how new media and media technologies are embedded in multilayered processes of mediation in Vietnam and its diasporas. Taking religious practices of burning votive paper offerings as an ethnographic example, this essay aims to contribute to ongoing debates on popular religion and the sacred life of material goods in late socialist Vietnam, on its transnational ties, and on the entanglements between religion, media and materiality.     

Incarnations: The Materiality of the Religious Gazes in Hindu and Byzantine Icons

This study reflects on the current “material turn” in religious studies, in particular on the issue of material agency. Some scholars, such as Ingold and Latour, have seen the concept as both a form of naivety and anthropocentrism. On the other hand, exponents of the so-called “new materialisms” have banned phenomenology, understood as the way in which material agency can impact humans, as anthropocentrically biased. Through the adoption of the notion of focal object, as formulated by Morgan (2014) and informed by Merleau-Ponty’s “flesh,” this paper investigates the epistemological implications of a materialist approach to religion. Comparison between Rajasthani folk Hinduism and Byzantine Christianity aims to stimulate a broader reflection on the role of images in regulating the relationship between the worshipper and the holy, which in this paper is understood in phenomenological terms as a mutual exchange of gazes.     

Museological Framings of Islam in Europe

ABSTRACT

This article discusses the evocation of the sacred in the realm of material heritage practice, drawing on the creation of Freedom Park, a monumental, state-driven post-apartheid heritage project, as a case of heritage formation. Heritage formation refers to the casting of material cultural forms as heritage through sacralizing practices that set these objects apart at the center of social relations and their maintenance as powerful registers of the past for the “hailing” of collective identities. Specifically, it shows how southern African indigenous knowledge systems (IKS) and religious concepts were appropriated, translated, and employed in the formation of three material elements at Freedom Park: the//hapo, or museum, as recounting a cosmogony of nation, the Wall of Names as generating a transcendent ancestry, and the Isivivane as focalizing a national sacred center. Overall, it serves to expand our understanding of the dynamics of heritage production in a transforming South Africa, the dynamic power and appeal of heritage as sacralized material culture, and the significance of a critical religious studies approach for interpreting the dynamism of contemporary heritage practice.     

S,M,L,XL

In this essay, I explore Performances of Spatial Labor—a set of practices that emerge at the intersection of the architectural and performative, the political and (in)visible—as critical actions that not only reveal hidden labor and laborers within processes of “making up” and “making real” works of architecture but also scrutinize questionable disciplinary acts that are themselves fraught with multiple forms of invisibility. Through this practice-as-research, I ask how labor associated with architecture may be reconsidered and revealed through the lens and practices of performance and how this shift in perspective may bring into focus not only the “thing done” but also the act of “doing.”     

Relics,liṅgas,and other auspicious material remains in south asian religions

ABSTRACT

This article reconsiders sites, practices, and ideas about the physical remains of the special dead in South Asian religions. Questioning the common notion of “relics” as a point of distinction between “Buddhism” and “Hinduism,” it explores the constellation of ideas and practices surrounding the remains of gods, demons, people, and animals in South Asian religions. Archaeological and literary evidence for li?gas, stūpas, and related sites and structures are used to explore shared discourses and practices among Buddhists and ?aivas in particular. Through such test cases, it shows how bones and other physical remains of the special dead could become areas of engagement, especially when linked to sacred landscape. Attention to these contact zones reveals sharing, borrowing, and competition among ancient and medieval groups that modern scholarship has studied primarily in terms of assumed differences between “Hinduism” and “Buddhism.”     

Designer's responsibility: methodological and ethical dimensions

A designer is one who designs, where “to design”—from Latin designare—means “to mark out”. Those who design professionally are professional designers who “see and seek value in new designs”. Seeing and seeking might be done in two ways: narrower or broader. According to the approach characteristic for design-methodological reductionism, those things that are designed are considered the designed objects. In this approach, the designer's task is limited to artifacts narrowly understood. Systemic design methodology describes that “what is designed” in terms of an object of design.In the domain of designing, like in any kind of human professional activity, two types of moral dimensions are identified: endo- and egzomorality. The first deals with the moral code of design activity, the second with social responsibility of what is done by professional designers. Both define elements of designer's accountability: first, in respect of truth and honesty in relation to the designer's product—a design, second, in respect to societal benefit and not harm, both in respect to relevancy of what is designed for practical use.Once, producing and teaching good science is the main tasks of scholars, those among the scholars who are involved in design science are responsible not only for producing good design science but also for educating designers as reflective practitioners conscious of what every designer should know about objects of design and ethics related to the profession.