Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2015930
Jamie L. Brummitt
117 strate how Tibetan texts become more sacred through ritualised interactions. The chapter by Yohan Yoo examines how Neo-Confucian scholars from the twelfth and sixteenth centuries promoted sensory readings of scriptures to facilitate religious experiences ‘in which they could see the sages and hear their voices’ (162). Yoo shows that the senses were inherent to the practice of reading Confucian scriptures, and highlights the need for further study in this area. The final chapter of the collection, by James W. Watts, brings together the study of these different ritualistic traditions. Watts uses Charles Pierce’s Sign Theory to explore the indexical relationship between sacred books and their users. In addition, he draws on Roy Rappaport’s theory of ritual to demonstrate that holding or touching sacred scriptures ‘indexes’ a person’s religious identity. Watts also examines how such veneration can ‘manifest itself in a refusal to touch scripture’ (178), such as the handing of the Torah in antiquity and traditional Jewish practices. He concludes his chapter with an investigation of the representations of scribes, professors, and deities holding books, and the observation that touching and holding sacred books enables people to ‘feel like they can touch divinity’ (183). The collection of essays demonstrates the intrinsic relationship between the senses and sacred texts, highlighting the importance for further study in this area. Sensing Sacred Texts provides a fascinating array of studies from a wide range of religious traditions and historical periods. The broad contributions will be of interest to scholars working in a variety of fields, especially those of religion, materiality, art history, as well as ritual and performative studies.
117展示了藏文如何通过仪式化的互动变得更加神圣。Yohan Yoo撰写的这一章研究了12世纪和16世纪的新儒家学者如何促进对经文的感官阅读，以促进宗教体验，“他们可以看到圣人并听到他们的声音”(162)。他指出，感官是阅读儒家经文的固有习惯，并强调了在这一领域进行进一步研究的必要性。詹姆斯·w·沃茨(James W. Watts)撰写的文集的最后一章，汇集了对这些不同仪式传统的研究。瓦茨使用查尔斯·皮尔斯的符号理论来探索圣书和他们的用户之间的索引关系。此外，他还借鉴了罗伊·拉帕波特(Roy Rappaport)的仪式理论来证明，持有或触摸神圣的经文“表明”了一个人的宗教身份。瓦茨还研究了这种崇敬如何“表现为拒绝触摸经文”(178)，比如古代的托拉和传统的犹太习俗。在这一章的结尾，他调查了文士、教授和神拿着书的表现，并观察到触摸和拿着圣书可以让人们“感觉他们可以触摸到神”(183)。论文集论证了感官与神圣文本之间的内在联系，强调了这一领域进一步研究的重要性。感应神圣文本提供了一个迷人的研究阵列从广泛的宗教传统和历史时期。这些广泛的贡献将引起各个领域的学者的兴趣，特别是那些宗教、物质性、艺术史以及仪式和表演研究的学者。
{"title":"Apocalyptic Geographies: Religion, Media, and the American Landscape","authors":"Jamie L. Brummitt","doi":"10.1080/17432200.2021.2015930","DOIUrl":"https://doi.org/10.1080/17432200.2021.2015930","url":null,"abstract":"117 strate how Tibetan texts become more sacred through ritualised interactions. The chapter by Yohan Yoo examines how Neo-Confucian scholars from the twelfth and sixteenth centuries promoted sensory readings of scriptures to facilitate religious experiences ‘in which they could see the sages and hear their voices’ (162). Yoo shows that the senses were inherent to the practice of reading Confucian scriptures, and highlights the need for further study in this area. The final chapter of the collection, by James W. Watts, brings together the study of these different ritualistic traditions. Watts uses Charles Pierce’s Sign Theory to explore the indexical relationship between sacred books and their users. In addition, he draws on Roy Rappaport’s theory of ritual to demonstrate that holding or touching sacred scriptures ‘indexes’ a person’s religious identity. Watts also examines how such veneration can ‘manifest itself in a refusal to touch scripture’ (178), such as the handing of the Torah in antiquity and traditional Jewish practices. He concludes his chapter with an investigation of the representations of scribes, professors, and deities holding books, and the observation that touching and holding sacred books enables people to ‘feel like they can touch divinity’ (183). The collection of essays demonstrates the intrinsic relationship between the senses and sacred texts, highlighting the importance for further study in this area. Sensing Sacred Texts provides a fascinating array of studies from a wide range of religious traditions and historical periods. The broad contributions will be of interest to scholars working in a variety of fields, especially those of religion, materiality, art history, as well as ritual and performative studies.","PeriodicalId":18273,"journal":{"name":"Material Religion","volume":"18 1","pages":"116 - 118"},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44305133","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2015932
Yuhong Han
Along with the analysis of religious publicity, I want to highlight two other dimensions of Oliphant’s work that material religion scholars across disciplines will find fruitful. First, four Chapters 3–6 respectively take up the Collège’s initial four art exhibitions. While the voices of artists and Collège personnel are integrated, these chapters are primarily focused on visitors’ receptions of the exhibits. Oliphant’s fieldwork entailed her volunteering as a docent for the exhibitions, which meant she was uniquely positioned to constantly interact with visitors and observe their interactions with the art and the building’s architecture. Material religion studies of tourism, pilgrimage, and museums always confront the question of how best to account for visitors’ engagements with place and onsite materialities. Oliphant’s methodology provides a useful model. Her access to visitors as a docent and patterned documentation of visitor practices figure centrally in the book’s argument. She learned that despite the Collège’s intentions toward inclusivity, programming ultimately catered to an elite demographic of Parisians who often appear more interested in re-creating Catholicism’s privileged banality than taking up artists’ challenges to critically reflect on identity, inequality, and exclusion. A second dimension closely observed by Oliphant is the treatment of the Collège building as an actor. New materialist theories mark a significant development among material religion scholars, attuning us to the agentive capacities of non-human entities and assemblages of networked relationships. Throughout the book, we encounter multiple kinds of actors who invest the historic monastic space with notable force of being. Founders, docents, artists, and visitors each celebrate the building as a powerful entity, as something intrinsically enchanting and valuable. Oliphant moves beyond the fact of these commitments to ask how such claims of material agency buttress the broader exclusionary politics being reproduced by the Collège. In her analysis, when people highlight the building as an agentive force they reflect and re-create a problematic insistence on valorizing the medieval past over and against France’s multicultural present. Studies of religious publicity have deservingly become a primary area of inquiry within and beyond the field of material religion. As religious actors, traditions, and materialities enter and occupy public life, we are continually reminded of why religion is an immense cultural force and why the critical study of religion is necessary for understanding matters of belonging, sociality, power, and change. The Privilege of Being Banal makes a distinctive contribution to this comparative scholarship, posing pressing questions about how the social power of religion operates and how religious heritage is negotiated. The positive imprint of Oliphant’s book will reach far beyond anthropologies of western Europe, secularism, and Catholicism,
{"title":"Reformation of the Senses: The Paradox of Religious Belief and Practice in Germany","authors":"Yuhong Han","doi":"10.1080/17432200.2021.2015932","DOIUrl":"https://doi.org/10.1080/17432200.2021.2015932","url":null,"abstract":"Along with the analysis of religious publicity, I want to highlight two other dimensions of Oliphant’s work that material religion scholars across disciplines will find fruitful. First, four Chapters 3–6 respectively take up the Collège’s initial four art exhibitions. While the voices of artists and Collège personnel are integrated, these chapters are primarily focused on visitors’ receptions of the exhibits. Oliphant’s fieldwork entailed her volunteering as a docent for the exhibitions, which meant she was uniquely positioned to constantly interact with visitors and observe their interactions with the art and the building’s architecture. Material religion studies of tourism, pilgrimage, and museums always confront the question of how best to account for visitors’ engagements with place and onsite materialities. Oliphant’s methodology provides a useful model. Her access to visitors as a docent and patterned documentation of visitor practices figure centrally in the book’s argument. She learned that despite the Collège’s intentions toward inclusivity, programming ultimately catered to an elite demographic of Parisians who often appear more interested in re-creating Catholicism’s privileged banality than taking up artists’ challenges to critically reflect on identity, inequality, and exclusion. A second dimension closely observed by Oliphant is the treatment of the Collège building as an actor. New materialist theories mark a significant development among material religion scholars, attuning us to the agentive capacities of non-human entities and assemblages of networked relationships. Throughout the book, we encounter multiple kinds of actors who invest the historic monastic space with notable force of being. Founders, docents, artists, and visitors each celebrate the building as a powerful entity, as something intrinsically enchanting and valuable. Oliphant moves beyond the fact of these commitments to ask how such claims of material agency buttress the broader exclusionary politics being reproduced by the Collège. In her analysis, when people highlight the building as an agentive force they reflect and re-create a problematic insistence on valorizing the medieval past over and against France’s multicultural present. Studies of religious publicity have deservingly become a primary area of inquiry within and beyond the field of material religion. As religious actors, traditions, and materialities enter and occupy public life, we are continually reminded of why religion is an immense cultural force and why the critical study of religion is necessary for understanding matters of belonging, sociality, power, and change. The Privilege of Being Banal makes a distinctive contribution to this comparative scholarship, posing pressing questions about how the social power of religion operates and how religious heritage is negotiated. The positive imprint of Oliphant’s book will reach far beyond anthropologies of western Europe, secularism, and Catholicism, ","PeriodicalId":18273,"journal":{"name":"Material Religion","volume":"18 1","pages":"122 - 124"},"PeriodicalIF":0.4,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49329931","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2015921
M. Weatherdon, Seth Schermerhorn
Abstract This special issue brings together leading scholars in the field of Indigenous religions working with Indigenous Peoples from the United States, Canada, Mexico, and Europe on the topics of movement, mobility, pilgrimage, and walking as they intersect with issues of religion and spirituality. Anthropologists and scholars of religion working with various Indigenous Peoples have tended to theorize Indigeneity as denoting a cultural and historic connection to a particular land-base, yet they have not always attended to the full complexity of Indigenous Peoples’ mobile lived realities. We contend that a critical re-examination and revaluing of Indigenous mobile ways of knowing and being serves as one of several steps needed to decolonize the study of religion. Throughout this issue contributors examine various Indigenous discourses, practices, and politics of movement in order to highlight the historic and ongoing importance of mobility for cultivating personhood, maintaining networks of affinity and belonging, fostering political alliances and solidarities, and generating religious meaning.
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Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2015927
Natalie Avalos
Abstract While the boundaries of Indigeneity as a category are generally contested in Indian country, urban spaces provide opportunities for affinity and multiple expressions of Indigenous identity to coexist and even thrive. In Albuquerque, like many major cities, inter-tribal Indian identity centered on grassroots political activity increasingly recognizes Indigeneity as transnational and hemispheric, meaning that Indigenous peoples migrating from other parts of the Americas or around the world contribute to its greater Indigenous diversity (Ramirez 2007). Urban Indians in Albuquerque are composed of multiple peoples from diverse national and tribal identities, however, their points of convergence in the city, such as in ceremonial, sovereignty, and stewardship contexts enables a transnational expression of peoplehood to emerge. Indigenous sovereignty has been theorized as an articulation of peoplehood, defined by scholars as the persistence of a people who share a sacred history, religion, language, and land (Holm, Pearson, and Chavis 2003). In this article, I explore the ways urban Indian peoplehood emerges from the re-Indigenizing praxis of material life, such as talking circles, ceremony, and pottery-making, reflecting the generative culture making Native studies scholars call resurgence (Simpson 2011) and that moves away from essentialist and static definitions of Native identity that rely on blood quantum (Smith 2015).
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Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2018850
M. Weatherdon
Abstract Indigenous journeys are powerful exercises of law and governance. Presently, these journeys have also become a popular means for revitalizing culture and contesting continued colonialism. The Journey of Nishiyuu was a mass social movement in which a group of Uschiniichisuu, Cree youth, travelled a collective 1600 km by foot from their homes in Whapmagoostui, Québec to Parliament Hill in Ottawa, Ontario in order to address a variety of social and environmental issues confronting Indigenous Peoples in Canada during the winter of Idle No More (2012/2013). Drawing on conversational interviews conducted with several walkers, their Elders, and community members who volunteered for the Journey of Nishiyuu, I argue that throughout the Journey the Nishiyuu youth walked the law, by which I mean they inherited their authority to govern and exercised their governance by way of walking the land. While making this argument I consider how spiritual imaginations shape legal landscapes and emphasize the itinerant nature and prevailing persistence of Indigenous legal orders.
土著之旅是法律和治理的有力实践。目前，这些旅行也已成为振兴文化和对抗持续殖民主义的一种流行手段。西游是一场大规模的社会运动，一群克里族青年Uschiniichisuu集体旅行了1600 为了解决加拿大土著人民在Idle No More（2012/2013）冬季面临的各种社会和环境问题，他们从魁北克省Whapmagustui的家步行数公里到达安大略省渥太华的国会山。根据对几名徒步者、他们的长辈和自愿参加西游的社区成员进行的对话采访，我认为，在整个西游过程中，西游青年都遵守法律，我的意思是，他们继承了自己的统治权，并通过在土地上行走来行使自己的统治。在提出这一论点时，我考虑了精神想象如何塑造法律景观，并强调土著法律秩序的流动性和普遍的持久性。
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Pub Date : 2022-01-01DOI: 10.1080/17432200.2021.2015923
P. Gareau, Jean-Rene Leblanc
Abstract Movement across traditional territory to sacred places has always been central to Indigenous thought, action, and governance. And these places are co-constituted by relations with the Land and Waters, with kin, and with other collective peoples, human and more-than-human. This article examines Indigenous experiences of religion and mobility with regards to places of Catholic pilgrimage in Mi’kma’ki territory and the Métis Homeland. We problematize White possessiveness and the settler colonial project by showing how ideas of religion and sedentism serve as a racializing force in governing Indigenous territories and bodies. We focus instead on Indigenous experiences and understandings of religion and mobility as relational, where (1) movement is about experiencing different relations within storied spaces and places that help familiarize and constitute traditional territory and homelands, and (2) place/places allow for nationhood and peoplehood relations to flourish. This article affirms the self-determination of Indigenous pilgrimage as engendering peoplehood relations.
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Pub Date : 2021-10-20DOI: 10.1080/17432200.2021.1996941
Lydia van Leersum-Bekebrede, M. Oosterbaan, Ronelle Sonnenberg, Jos de Kock, M. Barnard
Abstract Bringing together concepts from the fields of material religion and liturgical studies, this article explores how adults and children manage sound-related affordances during worship. The concept of affordances—the possibilities an environment offers a person—is made sensitive to socialization and is related to the concept of liturgical-ritual space. Liturgical-ritual space comes into being through people’s participation in an environment and is therefore defined as a type of lived-in space. The analysis of children’s acoustic participation in two pre-Reformation church buildings shows how sounds made by children contribute to the creation of a liturgical-ritual space. It also brings to light tensions in how adults experience and interpret the sounds that children make. Attention to sound highlights the relationship between people and the material environment and shows that sound matters in Protestant worship with children, not only for the cognitive messages it may convey but for its affective qualities as well.
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Pub Date : 2021-10-20DOI: 10.1080/17432200.2021.1996940
Eric Chalfant
Abstract Nineteenth-century print media provided a set of metaphors with which American unbelievers began to articulate an understanding of religious infidelity as something permanent. Ink, paper, pencil, and mechanical printing technologies served as symbols for articulating disbelief as something imprinted indelibly on the mind of the reading or viewing subject. Thus, over the course of the nineteenth century, American nonbelievers began discussing infidelity less in terms of something rationally subscribed to and more in terms of something non-rationally imprinted at a young age. At the same time, the late nineteenth century witnessed an increasing emphasis on a militaristic understanding of missionary activity incumbent upon American infidels—a tendency partially enabled by understandings of the cartoon image as a tool suited to the defeat of believers and the creation of young unbelievers.
{"title":"Printing Infidelity: Watson Heston and the Making of the Impressionable Freethinking Subject, 1873–1900","authors":"Eric Chalfant","doi":"10.1080/17432200.2021.1996940","DOIUrl":"https://doi.org/10.1080/17432200.2021.1996940","url":null,"abstract":"Abstract Nineteenth-century print media provided a set of metaphors with which American unbelievers began to articulate an understanding of religious infidelity as something permanent. Ink, paper, pencil, and mechanical printing technologies served as symbols for articulating disbelief as something imprinted indelibly on the mind of the reading or viewing subject. Thus, over the course of the nineteenth century, American nonbelievers began discussing infidelity less in terms of something rationally subscribed to and more in terms of something non-rationally imprinted at a young age. At the same time, the late nineteenth century witnessed an increasing emphasis on a militaristic understanding of missionary activity incumbent upon American infidels—a tendency partially enabled by understandings of the cartoon image as a tool suited to the defeat of believers and the creation of young unbelievers.","PeriodicalId":18273,"journal":{"name":"Material Religion","volume":"17 1","pages":"603 - 626"},"PeriodicalIF":0.4,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44399664","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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