Material Religion最新文献

The ethnographic collection of the Dutch Spiritans holds six Asante shrine figures, whose journey reflects entangled histories of colonialism, indigenous West African religions, missionary Christianity, and cultural heritage. Originating in the colonial Gold Coast, these abosom and asuman passed through the hands of West African spiritual entrepreneurs, colonial police, "tribal art" dealers, Catholic missionaries, and museum curators. Along the way, their meanings, values, and powers transformed and accumulated, shaped by different collecting logics, material assemblages, display regimes, and epistemological frameworks. This article explores these shifts, examining how spiritual assets were redefined as "fetishes," "tribal art," ethnographic specimens, and cultural heritage. The role of the Catholic mission in the 1960s in promoting "African art" as a category of collection and display is highlighted as both challenging and perpetuating colonial frameworks. The concept of "cumulative conversions" is proposed to understand the layers of significance and agency built up over these artifacts' lifetimes as latent potentialities that can be activated or deactivated as they move into new contexts. Particularly salient is the tension between treating such figures as museum/heritage "objects" and as channels for active spirit forces, with implications for heritage restitution and their potential roles in contemporary Ghanaian society and diaspora.

Christian missionary collections have contributed much to the development of the exhibitionary complex, but have received significantly less notice than imperial states using violence to acquire collections, and subsequent demands for restitution. This introductory essay argues that researching missionary collecting and exhibiting requires a broad approach to the materiality of collections, to recognize the multilayered biographies of artifacts, the coeval relations between missionaries and (future) converts in the mission field, as well as how archives and collections form part of technologies of empire. This "unpacking" leads to a recognition, firstly, of the salient position of religion in those processes of collecting and exhibiting; secondly, the realization that converting people was accompanied by multitemporal and multidirectional processes of converting goods; and thirdly, that despite public assertions of Christian iconoclasm, these conversions always also included turning artifacts into desecrated, secular, or even commercial goods. We conclude by arguing that these processes, including their potential reversal, need to be taken into account when considering the future of these collections.

Current treatment guidelines recommend that inpatients with eating disorders-particularly adolescents with anorexia nervosa-should receive treatment at facilities within close distance to their home. However, whether distance to home actually influences short- and long-term treatment outcome in adolescents with anorexia nervosa has not been investigated yet. We re-analyzed data at admission, discharge, and 1-year follow up from a recent study with N = 142 female, adolescent inpatients with anorexia nervosa. Distance to home did not moderate changes in body weight, eating disorder symptoms, depressive symptoms, compulsive exercise, and life satisfaction. This is the first analysis that indicates that specialized inpatient treatment for adolescents with anorexia nervosa is effective both close to and away from home.