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Killing dragons: religionisations in the Alps 屠龙记:阿尔卑斯山的宗教信仰
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 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.
本文展示了宗教化的话语使用——在宗教语义中对物体的解释和定位——如何成为登山和攀登评价的中心策略。这篇文章从法国大革命及其侵占自然的后果开始,展示了对登山活动的评估如何使用宗教化(将山地文化的不同方面神圣化)作为一种合法化策略。与这些肯定的宗教化形成对比,文章继续对这些宗教化进行更批判性的评估,例如在关于接近山脉的“正确”方式的辩论中使用它,例如在关于“荒野”的辩论中。在这样的辩论中,“宗教”一词被用来区分寻常与不寻常,即我们通常居住的空间和价值体系之外的构成部分。将福柯式的“机器”概念应用于阿尔卑斯主义话语的数据,“宗教”成为一个允许身份评估的参考系统中的“边界对象”。
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引用次数: 0
Mountaineering religion – a critical introduction 登山宗教——批判性介绍
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 10.1080/14755610.2020.1858543
C. Driscoll, David Atwood
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引用次数: 0
White masculinity in the death zone: transformations of colonial identities in the Himalayas 死亡地带的白人男子气概:喜马拉雅山殖民身份的转变
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 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.
以下文章以1952年瑞士珠峰探险为背景,探讨男性气质与白人之间的关系。它展示了在当时的登山文学中,所谓的“死亡地带”(海拔8000米以上)如何在危机中变成了霸权男子气概的竞技场。这场危机包含了西方男性霸权的“传统”元素,这是基于对身体、情感和非理性的轻视。在非殖民化时期,它进一步包括帝国权力的崩溃和白人与非白人之间后殖民关系的发明。正如这篇文章所显示的,这种新颖的男性关系图像唤起了伙伴关系的形象,尽管它仍然基于种族不平等。
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引用次数: 3
Sublime Sahib: white masculine identity formation in big mountain climbing 崇高的萨希布:大型登山运动中白人男性身份的形成
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 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.
摘要本文探讨了西方在喜马拉雅的大型登山活动,将其视为身份形成的“世俗”过程,其历史根源在于维多利亚时代的升华。这种做法需要一系列社会、具体化和心理上的区别,以构建(和构建)白人、西方男性身份。本文着眼于已故瑞士登山家乌埃里·斯塔克的新闻和视频纪录片叙事,通过崇高的概念及其与世俗化的关系(广义解释),将大型登山话语定位为与宗教学术研究相关的话语。它还将大型登山话语置于当代后殖民和批判白人社会身份的学术视野中。潜意识的概念既是许多攀登追求的描述性目标,也是否认通过这些过程形成的白人男性身份的手段。利用Pierre Bourdieu和Jean-François Bayart提出的批判性社会理论视角,大型登山被展示为一个白人男性身份形成的空间,由对“神圣/亵渎”区别的各种诉求支持——既有具体的,也有散漫的。通过这些区别,在大型登山活动中,殖民地接触对结构现实的影响使一种突出的白人男性身份成为可能,这种身份是通过与土地和居住在土地上的土著人民的双重对抗而形成和否认的。
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引用次数: 0
Mountains as sacred spaces 作为神圣空间的山脉
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 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.
圣山在世界各地都很有名,尤其是作为朝圣之地。宗教的古典现象学曾经将它们呈现为一个教规的场所和/或一种神秘体验的空间。尽管这两个概念——“象形文字”和“神秘体验”——都是宗教研究中严厉批评的对象,但将它们重新定义为纯粹的描述性类别并讨论其对各种山地体验的适用性可能是有益的:从古代晚期的宗教朝圣,例如攀登西奈山,现代的极限运动,例如在约塞米蒂国家公园的自由独奏。
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引用次数: 4
Call of the mountain: modern enchantment on and off the screen 山的呼唤:屏幕内外的现代魅力
Q1 Arts and Humanities Pub Date : 2020-01-02 DOI: 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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引用次数: 0
Delhi, diaspora and religious consciousness: heritage and palimpsest architecture in M. G. Vassanji’s A Place Within: Rediscovering India 德里,侨民和宗教意识:M. G. Vassanji的《一个地方:重新发现印度》中的遗产和重写建筑
Q1 Arts and Humanities Pub Date : 2019-10-02 DOI: 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.
非物质遗产和建筑,表达了特定的文化进程和历史。在瓦桑吉的非虚构叙事《一个内在的地方:重新发现印度》中,通过文化、宗教、历史、政治和移民的视角,进行了地方塑造。作者将自己定位为一个到故土旅游的游客,他的观察可以通过“重写本”的概念进行批判——这是一种有趣的“分层”,表明了更广泛的文化循环。这项研究是对流散意识、宗教遭遇的考察;遗产叙事特征,德里重叠文化领域的追踪,美学和政治紧张局势,如瓦桑吉的叙事所表现的那样。这篇文章是对建筑中文化和宗教话语结构和实践的广泛系统的探索,正如非虚构叙事所暗示的那样。
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引用次数: 1
Writing about Amish women and singlehood 写阿米什妇女和单身生活
Q1 Arts and Humanities Pub Date : 2019-10-02 DOI: 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.
摘要本文探讨了阿米什社会为女性争取单身的各种方式。通过对一本阿米什青年杂志上十年来单身人士和单身人士的作品进行叙事分析,这些作品与主流社会和其他基督教的单身方式有相似之处,也有不同之处。手稿认为,即使在一个以婚姻和生育为导向的宗教社会中,单身也是复杂的,既被认为是不规范的,也被视为个人解放的典范。这种复杂性揭示了在一个经常被局外人认为是铁板一块的社会中,围绕性别和婚姻的多样性。
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引用次数: 0
White Samurai in a fascistic house of mirrors: Fight Club, Zen and the art of (Re)constructing ethno-nationalism 《法西斯镜屋中的白武士:搏击俱乐部、禅宗与(重新)建构民族主义的艺术》
Q1 Arts and Humanities Pub Date : 2019-10-02 DOI: 10.1080/14755610.2020.1842475
Jason Bartashius
ABSTRACT Included in the DVD package of David Fincher’s Fight Club are running commentaries that function as rebuttals to initial criticism. Presenting the narrative as a Buddhist parable was a means to counter critiques of the film’s treatment of fascism. This defence was dependent on an Orientalist understanding of Buddhism as a non-violent religion. However, this paper argues that Fight Club can be read as containing allusions to both ethnocentric Japanese Buddhist militarism and white supremacy. One pivotal scene portraying the formation of the paramilitary organisation Project Mayhem first depicts a Zen monastic ritual employed to accept new members before domesticating the militia with imagery familiar to US viewers that resonates closely with white nationalism. Paralleling this trajectory, the auteurs, in recent interviews have reversed their previous strategy to either simply ignore the narrative’s Buddhist connotations or validate the alt-right’s misappropriation of the term ‘snowflake,’ a Buddhist metaphor for impermanence.
大卫·芬奇的《搏击俱乐部》DVD套装中包含了一系列评论,作为对最初批评的反驳。以佛教寓言的形式呈现故事,是一种反击对影片对待法西斯主义方式的批评的手段。这种辩护依赖于东方主义者对佛教作为非暴力宗教的理解。然而,本文认为《搏击俱乐部》可以被解读为包含了日本佛教军国主义和白人至上主义的典故。在描述准军事组织“混乱计划”(Project Mayhem)形成的一个关键场景中,首先描绘了一个禅宗寺院的仪式,用来接纳新成员,然后用美国观众熟悉的画面驯化民兵,这与白人民族主义产生了密切的共鸣。与此平行的是,导演们在最近的采访中改变了他们之前的策略,要么干脆忽略叙事的佛教内涵,要么证实另类右翼对“雪花”一词的滥用。“雪花”是佛教对无常的隐喻。
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引用次数: 0
Paper’s patrons: digitisation, new media and the sponsorship of sacred Tibetan books in California 报纸的赞助人:数字化、新媒体和对加州藏传圣典的赞助
Q1 Arts and Humanities Pub Date : 2019-10-02 DOI: 10.1080/14755610.2020.1787474
A. Binning
ABSTRACT This paper focuses on the sacred text-production work of a Nyingma Buddhist group based in Berkeley, California. It unpacks their selective engagement with the tools afforded to them by digitisation and new media. Digitisation projects – appearing in growing numbers – offer a powerful resource for the re-assembly of Tibetan Buddhist textual collections scattered in the political upheaval of recent decades. Yet the meeting place between the digital and the sacred is sometimes contested in this context where sacred text is an embodiment of the Buddha’s speech. This paper argues that the choice to print ink-and-paper texts is more than a simple rehearsal of tradition and in fact demands alternative forms of engagement with the potential offered by media tools. It explores how the moral invectives contained within sacred Tibetan texts become reshaped through the prisms of contemporary media and the American sponsorship landscape.
摘要:本文主要研究位于加利福尼亚州伯克利的宁玛佛教团体的圣文制作工作。它将他们的选择性参与与数字化和新媒体提供给他们的工具相结合。越来越多的数字化项目为重新组装分散在近几十年政治动荡中的藏传佛教文本集提供了强大的资源。然而,在这种情况下,数字和神圣之间的交汇点有时会受到质疑,因为神圣文本是佛陀演讲的体现。本文认为,选择印刷墨水和纸质文本不仅仅是对传统的简单预演,事实上,还需要利用媒体工具提供的潜力进行替代形式的参与。它探讨了神圣的西藏文本中包含的道德谩骂是如何通过当代媒体和美国赞助景观的棱镜而被重塑的。
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引用次数: 0
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Culture and Religion
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