Pub Date : 2020-04-02DOI: 10.1080/14755610.2021.1906394
Adam Dunstan
ABSTRACT In 2018, the Church of Jesus Christ of Latter-day Saints announced the end of the Hill Cumorah Pageant, a seemingly minor policy decision which, I argue, reflects major changes in how a faith which has earnestly sought to present itself as mainstream American in the twenty-first century is attempting to reconfigure itself in the twenty-first century. Drawing on ethnographic research, I argue that the Hill Cumorah Pageant (an outdoor production on the hill) utilises discursive and spatial practices which connect a specific version of the Book of Mormon ‘Promised Land’ narrative to the US via a process of spatially anchoring the Book of Mormon landscape and establishing continuity between Nephites and the modern US. In so doing, the narrative establishes a moral geography wherein inhabitancy in the land implicitly places people under covenant to follow God’s laws. In this regard, we can think of the Hill Cumorah as space both sacred and sacralising – as sacralising space which ‘sets apart’ the US in a way which may now seem overly local for an internationalising faith.
2018年，耶稣基督后期圣徒教会(Church of Jesus Christ of Latter-day Saints)宣布结束Hill Cumorah Pageant，我认为这是一个看似微不足道的政策决定，但它反映了一个在21世纪认真寻求将自己呈现为美国主流的信仰如何在21世纪重新配置自己的重大变化。根据人种学的研究，我认为Hill Cumorah Pageant(山上的户外演出)利用了话语和空间实践，通过在空间上锚定《摩门经》的景观，并在尼腓人和现代美国之间建立连续性，将《摩门经》的一个特定版本的“应许之地”叙事与美国联系起来。这样，叙事建立了一种道德地理，在这片土地上的居民隐含地将人们置于遵守上帝律法的契约之下。在这方面，我们可以把克莫拉山看作是既神圣又神圣化的空间——作为一个神圣化的空间，它以一种现在看来对国际化信仰来说过于本地化的方式“区分”了美国。
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858549
David Atwood
ABSTRACT This article shows how the discursive use of religionisations – the interpretation and positioning of an object in a religious semantic – becomes a central strategy in the evaluation of mountaineering and climbing. Starting with the French Revolution and the consequences of its appropriations of nature, the article shows how evaluations of mountaineering endeavours use religionisations (a sacralising of different aspects of mountain culture) as a legitimising strategy. Contrasting with these affirmative religionisations, the article moves on to more critical evaluations of these religionisations, such as it is used in the debate about the ‘right’ way of approaching mountains, for instance in debates about ‘wilderness.’ In such debates, ‘Religion’ is used to distinguish between the usual and the unusual, the constitutive outside of the spaces and value systems we normally inhabit. Applying the Foucauldian notion of ‘apparatus’ to the data of Alpinist discourse, ‘Religion’ becomes a ‘boundary-object’ in a system of reference allowing for the evaluation of identities.
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858551
Linda C. Ceriello
ABSTRACT The literature on ‘mountain mysticism’ includes a wide array of interpretations: Reductively, mystical states experienced on mountains may be viewed as neurological or psychological epiphenomena. Anthropomorphised as mystical agents themselves, the mountain is seen as capable of engendering non-ordinary awareness. This article makes space for interpretations falling outside of or combining such constructivist and universalised interpretations by first examining what ontological interpolations may be available after ‘the peak has been reached.’ I track the mystic’s descent ‘back’ to ordinary consciousness as a pivotal determinative moment in the narrative construction of mystical noesis. I consider three examples of 19th and 20th century nature mysticisms (naturalist John Muir, Vedantic sage Ramana Maharshi, journalist Rob Schultheis) to illustrate my assertion that it is the mystic’s grappling with the paradox inherent in the ontological trauma of descent which performs the pivotal negotiation between the collapsed boundaries of subject/object or self/Other that characterizes mystical experience. I suggest further that we look to this narrative grappling as inevitably determining the content of the experience of noesis itself. Rather than reasserting a radical constructivism, I point more specifically to ‘descent’ as one juncture in which a remarkable ontological agency directly engages with the mystic’s moment of self-construal.
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858543
C. Driscoll, David Atwood
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858547
C. Driscoll
ABSTRACT This article explores western big mountain climbing practices in the Himalaya as ‘secular’ processes of identity formation with historical roots in Victorian efforts at sublimation. Such practices necessitate a series of social, embodied, and psychical distinctions structuring (and structured by) a white, western masculine identity. Looking to news and video documentary narratives by and about the late Swiss mountaineer Ueli Steck, this article works to situate big mountain climbing discourses as relevant to the academic study of religion through the notion of the sublime and its relationship to secularisation (broadly construed). It also situates big mountain climbing discourses in terms of contemporary postcolonial and critical whiteness scholarship on social identity. The notion of the subliminal is both the descriptive goal of many climbing pursuits, and also the means of denying the white masculine identity forged through such processes. Making use of critical social theoretic lenses as offered by both Pierre Bourdieu and Jean-François Bayart, big mountain climbing is shown as a space of white masculine identity formation supported by various appeals to ‘sacred/profane’ distinctions – both embodied and discursive. Through these distinctions, in big mountain climbing, colonial contact’s impact on structural realities makes possible a salient white masculine identity that is forged and disavowed through twin confrontations with the land and the indigenous peoples inhabiting it.
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858546
Patricia Purtschert
ABSTRACT The following article examines relations between masculinity and whiteness in the context of the Swiss Everest expeditions of 1952. It shows how in the mountaineering literature of the time, the so-called ‘death zone’ (beyond 8000 metres of altitude) turns into an arena for a hegemonic masculinity in crisis. This crisis encompasses ‘traditional’ elements of hegemonic Western masculinity, which is based on the abjection of the body, the emotional and the irrational. In times of decolonisation, it further comprises the collapse of imperial power and the invention of postcolonial relations between white and non-white men. As this article shows, this novel iconography of male relationality evokes images of partnership while it is still based on racial inequality.
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858545
U. Berner
ABSTRACT Sacred mountains are well known from all over the world, especially as places for pilgrimage. Classical phenomenology of religion used to present them as places of a hierophany and/or as spaces for a numinous experience. Although both these concepts – ’hierophany’ and ’numinous experience’ – have been the target of severe criticism in Religious Studies, it may be rewarding to redefine them as purely descriptive categories and discuss the applicability to various kinds of mountain-experiences: from religious pilgrimage in Late Antiquity as, for instance, climbing Mount Sinai, to extreme-sports in modern times as, for instance, free-soloing in the Yosemite National Park.
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Pub Date : 2020-01-02DOI: 10.1080/14755610.2020.1858548
Magnus Echtler
ABSTRACT In the nineteenth and twentieth centuries, mountaineers faced mortal danger in vertical mountain walls, and imagined mountains as sentient, terrifyingly attractive foes. This agency formed the basis of mountain religion, in which enchanting mountains recalled notions of the sacred or holy, and mountaineering presented itself as a rite-of-passage outside disenchanted modernity. Such themes are on display in early and contemporary cinematic accounts of mountaineering. Death and fear were central elements in early mountain movies like Der heilige Berg (1926) or Der Berg ruft (1938), who used visual representations of verticality to incite bodily reactions, thus enabling audiences to experience their own commodified passage in the cinema. Recent climbing documentaries like Die drei Zinnen (2012) or Free Solo (2018) employ the same cinematographic techniques. As evidenced in these films, the cultural production of enchanting mountains relies on the agency of both mountains and cameras.
摘要在十九世纪和二十世纪，登山者在垂直的山墙中面临着致命的危险，他们把山脉想象成有感知力、极具吸引力的敌人。这一机构构成了山地宗教的基础，在山地宗教中，迷人的山脉让人想起了神圣或神圣的概念，而登山运动则表现为一种超越幻想的现代性的成人仪式。这些主题在早期和当代的登山电影中都有展示。死亡和恐惧是早期山地电影的核心元素，如Der heilige Berg（1926）或Der Berg ruft（1938），他们使用垂直的视觉表现来煽动身体反应，从而使观众能够在电影院中体验自己的商品化通道。最近的攀登纪录片，如Die drei Zinnen（2012）或Free Solo（2018），都采用了同样的摄影技术。正如这些电影所证明的那样，迷人山脉的文化制作依赖于山脉和相机的代理。
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Pub Date : 2019-10-02DOI: 10.1080/14755610.2020.1833057
S. Bhat
ABSTRACT Intangible heritage and architecture, articulate specific cultural processes and history. In Vassanji’s non-fictional narrative A Place Within: Rediscovering India, there is place-making through the lens of culture, religion, history, politics and migration. Positioning himself as a tourist to his ancestral homeland, the author makes observations that can be critiqued through the concept of ‘palimpsest’ – an intriguing ‘layering’ that gesture at wider circuits of culture. This study is an examination of the diasporic consciousness, religious encounters; heritage narrative features, the tracing of overlapping cultural spheres in Delhi, aesthetic and political tensions, as represented in Vassanji’s narrative. The article is an exploration of a broad system of cultural and religious discursive constructions and practices in architecture, as suggested in the non-fictional narrative.
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Pub Date : 2019-10-02DOI: 10.1080/14755610.2020.1828958
Joshua R. Brown
ABSTRACT This manuscript explores the various ways that Amish society negotiates singlehood for women. Through a narrative analysis of a decade of writings by singles and about singlehood in an Amish youth magazine, the writings show similarities to and differences from mainstream society’s and other Christian approaches to singlehood. The manuscript argues that even in a marriage- and procreation-oriented religious society, singlehood is complex, being both lamented as non-normative and valued as an example of submission of individual liberation. This complexity unveils the diversity that surrounds gender and marriage in a society often thought of as monolithic by outsiders.
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