Open Access (free)
The processing of remains in Catholic circles
Francesca Sbardella

In the Catholic areas of Europe, the human remains (both their bones and the fabrics they touched) of persons considered to have been exceptional are usually stored for transformation into relics. The production and the reproduction of the object-relic takes place within monasteries and is carried out firstly on the material level. In this article I intend to present in detail, from an anthropological standpoint, the practices used to process such remains, the role of the social actors involved and the political-ecclesiastical dynamics connected with them. Owing to obvious difficulties in accessing enclosed communities, such practices are usually overlooked in historiographical and ethno-anthropological analyses, while they should instead be considered the most important moment in the lengthy process intended to give form and meaning to remains, with a view to their exhibition and use in ritual.

Human Remains and Violence: An Interdisciplinary Journal
Open Access (free)
Brad Evans

is right and what has been wronged, thereby allowing us to use its example to push violence to the margins of society. While we may never fully eliminate violence, we can then at least accommodate ourselves with its appearance, learn to mobilise its effects and draw upon its sacred wisdom from time to time. The sacrifice thus becomes the warning and something to behold as we continue to suffer into the truth of existence. We can understand a great deal about history by asking what sacred objects appear and cut through the fabric of time. Our history in fact can

Journal of Humanitarian Affairs
Open Access (free)
Francisco E. González and Desmond King

and artefacts for repatriation where appropriate) and laws in over ten states (Thornton 2001: 159–61). The National Museum of the American Indian, created in 1989, is required also to inventorize its cultural and sacred objects with a view to repatriation. One of the most influential meditations upon the state of American democracy in the last quarter of the twentieth century is found in the political scientist Robert Putnam’s Bowling Alone (2000). Building on his and other scholars’ arguments about the need for high levels of trust generated through voluntary civic

in Democratization through the looking-glass
Sabina Magliocco

both the year cycle and the life cycle into a series of rites and celebrations that accompanied the individual from cradle to grave. Invocations to the saints, prayers and the use of holy water and sacred objects were an important part of magical practice. Popular saints’ cults and celebrations often had at their core both a promessa , or promise of devotion in exchange for good health, and an ecstatic component that could

in Witchcraft Continued
Simha Goldin

does the Jewish reader discover that there were Christians in Palestine and that they were defeated by the Muslims, who slaughtered them and stole their sacred objects.1 Nevertheless, one may find an echo of the Jewish theological frustration in light of the political situation and the Christian victories. In only one source, that of R. Yitzhak ben Saadya, does the author of the piyyut depict Goldin, Apostasy and Jewish identity.indd 31 20/08/2014 12:34:43 32 Apostasy and Jewish identity this problem in a heartfelt manner, without any attempt at concealment. The

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Wordlists, songs, and knowledge production on the colonial Australian frontier
Anna Johnston

authorising paratexts explicitly countered early press criticism, both gendered and racist, of Dunlop’s poem. 38 Undaunted, Dunlop included Indigenous words, customs, and themes in several published poems in the 1840s, including ‘The Eagle Chief’ (1842), ‘The Aboriginal Father’ (1843), and ‘Native Poetry: Nung-Ngnun’ (1848). Dunlop’s notes on her poems acknowledged her sources, including Boni, who both shared information with Dunlop about secret–sacred objects and provided advice about what information she could not access based on gender rules about cultural knowledge. 39

in Worlding the south
Brian Pullan

, but on the strength of reports or rumours, fama or clamor, reaching the judges’ ears. See Eymeric, Directorium, pp. 283– 4; Peña’s notes (separately paginated), pp. 124–6. 30 The practice of swearing an oath on the pen of the court notary was widespread among Italian Jewish communities, and had the same value for Jews as swearing with a sacred object in the hand – see Ioly Zorattini (ed.), Processi, I (1548–1560), p. 157, n.11. 31 For the importance attached to evidence that a suspect had eaten meat or poultry or fat at forbidden times, during Lent or on Fridays and

in Judicial tribunals in England and Europe, 1200–1700
Divine destruction in Friar Bacon and Friar Bungay
Chloe Porter

of fear, disinterest and disdain, his investment in the head as a finished object constitutes a mode of idolatry. In the previous chapter, I discussed the ‘finitude’ associated with sacred objects, and the extent to which image-breaking is stimulated by perceptions of images as the perfect, finite and ‘whole’. Despite everything that Bacon has told Miles, the young scholar resists recognition of the

in Making and unmaking in early modern English drama
Open Access (free)
Art as the ‘organ of philosophy’
Andrew Bowie

. Critical and analytical approaches to art come in this view to be seen as infringing upon the integrity of the artistic totality, which takes on the status of a sacred object. In the twentieth century Brecht and others, with some justification, questioned the organic view of the work of art. However, there is, once again, another dimension to the argument, that can be illustrated by considering a passage from a letter by Hölderlin to his brother (1799), not long before the appearance of the STI. In this he points to a view of aesthetics that is often underestimated in

in Aesthetics and subjectivity