2018-04-20
Marja Lahelma
Within the past couple of decades, art-historical scholarship has developed a more acute awareness of the need to reassess and re-evaluate its dominant narratives. It has become apparent that the value judgements that have guided modernist historiography can no longer be taken for granted, and there has been an ever-increasing demand for more diverse perspectives. One central issue which has gradually surfaced into broader consciousness, is the impact of occult and esoteric ideas on artistic theories and practices since the late nineteenth century. This article looks into the background of this phenomenon, locating a point of culmination in the new Symbolist direction of art that emerged towards the end of the nineteenth century. The aim is to demonstrate that central Symbolist principles, such as inwardness, intuition, and dematerialisation are linked with popular esoteric beliefs, and that the late nineteenth-century aesthetic theorisations of these issues have had significant effects on later artistic developments. The artists of this new movement were no longer satisfied with the old ‘window on the world’ paradigm. Instead of copying a tangible reality as it appeared to their eyes, they turned inward, towards the world of dreams, fantasies and nightmares, visions and hallucinations, ancient myths and fairy tales. But they were not merely looking for new kinds of subject matter in order to ‘shock the bourgeoisie’. The innovative aesthetic attitude that they developed in both theory and practice rested on a philosophical foundation that was deeply rooted in occult and esoteric ideologies and their quest for new directions and forms of expression in art was paralleled by an intensive religious searching.
2018-04-20
Antti Harmainen
In the 1880s, the religious life in Finland was in the midst of a turbulent period which, for some, presented a threat to traditional moral values and social cohesion while for others it was the beginning of a new, more liberal era. During this period, new ideas and religious currents also stirred in the local milieu. For example, modern Western esoteric currents played a role in the process as well as many other ideological, scientific and religious phenomena. This article scrutinizes the period in question by focusing on a writing individual who entered the field of Finnish public debate somewhat suddenly. For him, the time was all about creating the best possible religion from all the ingredients that contemporary debate could offer.
2017-04-09
Salome Deboos
Economic exchange in the Zangskar valley (in the high Indian Himalayas) was a tightly integrated element of the social and political network of this Buddhist–Muslim society . Accordingly people of the lower stratum could not take part in the exchange and circulation of wealth coming from farming; the only way to have a role in the circulation of goods is by using cash. Since 1970, paid civil servants and the development of tourism and facilities have opened up cash exchange. Nowadays being able to procure manufactured goods by integrating into the Indian monetary exchange system has become synonymous with social success. Based on an ethnographical study carried out since 2000, this article proposes to show how the use of goods and green or stamped money for economic exchange impacts on and is impacted by the religious diversity of the population of Zangskar, which is not immune to influences emanating from the wider social, political and economic environment.
2017-04-09
Lionel Obadia
This paper aims at reopening the debate regarding ‘religious diversity’ in religious studies. A review of (recent or ancient) literature demonstrates that we have not finished with the complexity of the issue of ‘diversity’, whether in academic or social debates. Furthermore, diversity must not only be taken seriously, but impels us towards a comparative methodology in order to highlight the variations of the forms, dynamics, effects and contexts of diversity. As such, Asian countries represent a very interesting location for an epistemological deconstruction of the Western-style and monotheistic-centred concept of ‘religious diversity’, as it is often used in religious studies and the social sciences.
2017-04-09
Shanshan Zheng
With the emergence of the neologism ‘intangible cultural heritage’ in 2003 and the adoption of the Intangible Cultural Heritage Law of the People’sRepublic of China in 2011 various popular religious practices in China which used to be considered as feudal superstitions started to be recognized as examples of cultural heritage worthy of protection. If we examine the concept of religious diversity at a local level in contemporary China, the process of a ‘patrimonialization’ of popular religious practices that reflect the dynamic relationships which can be detected across diverse discourses, multiple stakeholders and cultural policies in different arenas could offer us a new perspective on religious practices to explore. In this article I offer an analysis, based on fieldwork conducted between 2013 and 2016 on the Leizhou Peninsula in southern China’s Guangdong Province, of the varying degrees of acceptance, accommodation and resistance prompted by the actualization of popular religious practices in this era of patrimonialization.
2014-12-07
Anna Veeder, Yonathan Mizrachi
Since the mid-90s, archaeology has been a powerful tool for changing landscape and narrative in the Old City of Jerusalem and the village of Silwan – the "Historic Basin of Jerusalem". As archaeological excavations relate directly to the appropriation of land and the interpretation of the past, they are intimately tied to the Israeli-Palestinian political conflict in Jerusalem.Archaeological excavations are tied to the political conflict in Jerusalem from two distinct aspects: one is the appropriation of land to be excavated, which can be interpreted as a means of control over a certain place or area. The second is the focus on the past, which can be seen as an instrument for appropriating the past to one particular group and its narrative.Located at the northern entrance to the Palestinian village of Silwan and just a few dozen meters from the Old City Walls and the Noble Sanctuary/Temple Mount, the Givati Parking Lot archaeological site is the future location of a tourist center known as the "Kedem Center”. The complex is expected to be joined with the "City of David" archaeological park and the Western Wall plaza via existing underground spaces and tunnels that will be dug out between them. If the current plans are carried out, the building will have a significant impact on the landscape between the Old City and Silwan, and on the way in which this area is perceived.In the area of the Old City and the village of Silwan are a number of ancient underground complexes that have been studied during the course of the 19th and 20th centuries. In recent years, new excavations have exposed these complexes and opened them for the public. The underground trails allow visitors to avoid the need to confront the present (mainly Palestinian Muslim) reality of Jerusalem. Instead, they create a visiting experience in a parallel, imagined, Jerusalem: the city of the Kingdom of Judah and the Second Temple period. In the Israeli narrative these are the most meaningful periods for the formation of Israeli identity and the connection of the Jewish people to the land.
2014-12-07
Juho Sankamo
This article intends to contribute to the understanding of Jesus’ entry into Jerusalem. The author studies the entry, which is found in all the Gospels, in its Jewish context. The author argues that Jesus’ entry into Jerusalem on an ass is to be understood as a prophetic sign which was primarily meant to convey a message to the Jews.
2014-12-07
Luís Ferro
The purpose of this article is to study cubas – small architectural structures known for their whitewash-painted domes – and specifically, those located in the kûra of Beja in Portugal. Although we can pinpoint the existence of many of these buildings in the Beja territorial area, many questions remain about them, such as: What was the purpose of the cubas-? When were they built? What is their origin?In order to try and answer these questions, I will be following two methods of analysis. First, I will focus onthe correlation that exists between these buildings and the landscape in which they are located. This can shed some light on the rationale behind their construction and the purpose of this type of structure.Secondly, I willanalyse the buildings themselves – with special attention being given to metric and structural analysis – in order- to clarify the period in which they were constructed and the origin of their architectural typology.By means of this project I also aim to raise awareness, both within the academic community and amongst political decision-makers of the existence of these buildings and their importance for an understanding of Iberian-Islamic culture. Perhaps this will eventually inspire political action that will lead to the development of policies to ensure the preservation of this important part of our architectural and cultural heritage.
2014-12-07
Yvonne Wang
This article argues for the importance of a dialogue for strategic engagement and presents an analytical approach to it with reference to three different peacebuilding strategies in terms of conflict resolution theories. As a case study example, the article presents three religious organizations engaged in peacebuilding in Jerusalem and explores the different strategies utilized by them. The article further argues that each single strategy possesses a danger of going wrong, at the same time as each single strategy is a vital component as part of a parallel process along with the others – to achieve the common goal of conflict transformation.
2014-12-07
Lauri Thuren
Jesus’ antagonistic encounters with the Pharisees serve traditionally as a basis for the poor relationship between Christianity and Judaism. The conflict stories epitomized by Jesus’ parables have been assessed as descriptions of how he either justifiably revealed his adversaries’ falseness or falsely defamed them. These stories are used to justify later religious conflicts. I shall argue that the traditional anti-Pharisaic interpretations of Jesus’ parables have an inadequate basis in the actual stories. Instead, they are due to two axiomatic perspectives that dominate the interpretation: ill-fitting allegorical explanations and/or the search for some historical context. Both approaches have resulted in manipulating the parables, either by curtailing them or by importing into them information of which their actual audience(s) were unaware.
2014-12-07
Armenak Tokmajyan
Hezbollah has been an important political and military actor in Lebanon and the Middle East since the mid-1980s. Its popularity grew especially after successfully deterring the Israeli invasion of Lebanon in 2006. With the emergence of the so-called Arab Spring, however, the party’s popularity declined for many reasons. One of these was its military intervention in Syria on the side of the Syrian government. This event has been interpreted in various ways, sometimes explaining it as religiously-motivated decision, due to Hezbollah’s strong affiliation to Shia Islam. This empirical research finds that, on the contrary, Hezbollah’s intervention is politically rather than religiously motivated. The data presented here shows that Hezbollah politicizes certain aspects of the religious sensitivities in the region in order to mobilize troops, yet, a study of its military activities inside Syria indicates that Hezbollah actually follows its political and geostrategic interests.
2014-12-07
Laura Wickström
Turkish environmentalism is gaining ground but has not yet become a serious source of influence in society. The environmental movements have long been held as left wing politics and less religious, but today environmental awreness is also reaching the religious establishment. This article presents some of the secular and religious environmental currents in contemporary Turkey based on fieldwork mainly conducted in 2011. The main research questions are: who are the central environmental actors in Turkey, are there differences ragarding ideology and way of working between the secular and reigious field, and why there is no strong environmental scene in Turkey?
2014-05-06
Marion Bowman
This article examines lessons which can still be learned from Professor Lauri Honko’s research and writings, particularly for those working at the interstices of folklore and religious studies who appreciate the mutually enriching relationship between the two fields which has been the hallmark of modern Finnish and Nordic scholarship. Three broad areas are considered here by way of illustration: the importance of studying belief and the continuing utility of genre as a tool of research; the use of folklore and material culture in the formation of cultural and spiritual identities in the contemporary milieu; and tradition ecology in relation to Celtic spirituality.
2014-05-06
Tuija Hovi
The article presents the object and results of a study which combines the psychology of religion and folkloristics in the form of a qualitative analysis of empirical ethnographic material compiled from sources in a local neo-charismatic congregation called the ‘Word of Life’. Personal narrative is discussed as a genre which represents the collective tradition of a religious community. It is a socially-learned speech act and a means of interpreting and sharing religious experience, thus constructing and confirming the faith of the community, both individually and collectively. In the neo-charismatic tradition, everyday speech draws on a literal (biblical) tradition as well as on socially-shared narrative genres such as ritual testimonies, prophecies, sermons and casual, personal narratives of co-believers. The faith-creative power of these stories can be found in their performative utterances and evaluative structures as well as in non-communication.