Kerala Christian Sainthood: Collisions of Culture and Worldview in South IndiaOxford University Press, 2001/01/25 - 232 ページ Kerala Christian Sainthood is an ethnography-based study that celebrates the multi-vocal function of saints. Drawing on pilgrim anecdotes, shrine practices, official hagiographies, and regional lore, author Corinne Dempsey demonstrates how the business of saints routinely extends beyond their capacity as earthly conduits of miraculous power. Saintly characters described in this book, hailing from the religiously pluralistic south Indian state of Kerala, tend not only to the health and happiness of individual devotees but help craft and express the multiple identities and complex power relations of their devotional communities as well. Throughout the study, Dempsey highlights the traditions of Sr. Alphonsa of Bharananganam (1910-1946) and St. George the martyr, two figures who reflect the many preoccupations of Kerala sainthood. Sr. Alphonsa, native of Kerala and famous for her life of suffering and posthumous power, stands in line to be canonized by the Vatican. St. George, the caped dragon slayer imported to Kerala by Syrian merchants and later by Portuguese and British colonizers, is today partially debunked by Rome. These two figures, while differing dramatically in temperament, nationality, age of cult, and Vatican standing, boast a vast popular appeal in Kerala's Kottayam district. In examining Sr. Alphonsa and St. George, Dempsey shows how Kerala's saint traditions reflect devotees' hybrid identities in both colonial and postcolonial times. This ethnography of Christian sainthood within a Hindu cultural context, of "foreign" traditions adopted by native practice, and of female sanctity negotiated through patriarchal expectation is poised at a number of intersections. Dempsey provides not only a comparative study of cultures, religions, and worldviews, but also a unique grounding for contemporary ethnographic, post-colonial, and feminist concerns. |
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xi ページ
... Roman Catholic Saint and Champion of Syrian Christian Self - Identification 21 2. St. George , the Indigenous Foreigner 34 Siblings and Other Metaphors for Christian - Hindu Relations 52 1. Siblings and Neighbors : Models for the Divine ...
... Roman Catholic Saint and Champion of Syrian Christian Self - Identification 21 2. St. George , the Indigenous Foreigner 34 Siblings and Other Metaphors for Christian - Hindu Relations 52 1. Siblings and Neighbors : Models for the Divine ...
xiii ページ
... Roman scripts . Malayalam words in the plural form are given appropriate Malayalam endings ( normally " kal " for words not describing [ male ] people — in which case it is " mar " ) rather than an anglicized " s " ending . Exceptions ...
... Roman scripts . Malayalam words in the plural form are given appropriate Malayalam endings ( normally " kal " for words not describing [ male ] people — in which case it is " mar " ) rather than an anglicized " s " ending . Exceptions ...
6 ページ
... Roman Catholicism in Kerala , introduced by Portuguese missionaries , officially arrived in 1503 with the completion of the first Catholic church in Kochi , five years after the Portuguese explorer Vasco de Gama landed on the shores of ...
... Roman Catholicism in Kerala , introduced by Portuguese missionaries , officially arrived in 1503 with the completion of the first Catholic church in Kochi , five years after the Portuguese explorer Vasco de Gama landed on the shores of ...
7 ページ
... Roman Catholic Church in 1932 under the leadership of a Malayali bishop , Mar Ivanios . Both the Syro - Malabar and the Syro - Malankara communities are generically referred to as Syrian Catholic . Latin - rite Catholics , comprising ...
... Roman Catholic Church in 1932 under the leadership of a Malayali bishop , Mar Ivanios . Both the Syro - Malabar and the Syro - Malankara communities are generically referred to as Syrian Catholic . Latin - rite Catholics , comprising ...
8 ページ
... Roman Catholic , Orthodox Syrian , and Jacobite . The Kottayam district where I carried out most of my research is primarily a Syrian Christian ( and , more specifically , an Orthodox Syrian ) stronghold , so Latin Catholic perceptions ...
... Roman Catholic , Orthodox Syrian , and Jacobite . The Kottayam district where I carried out most of my research is primarily a Syrian Christian ( and , more specifically , an Orthodox Syrian ) stronghold , so Latin Catholic perceptions ...
目次
3 | |
Me St George and Other Foreigners | 18 |
Siblings and Other Metaphors for ChristianHindu Relations | 52 |
Calamity Management and the Role of Sacred Ambivalence | 88 |
The Life and Cult of Sr Alphonsa A Celebration of Complexity and Paradox | 115 |
Of US Angels and Ethnographers | 156 |
Notes | 163 |
References | 193 |
Index | 203 |
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多く使われている語句
A. K. Ramanujan Alphonsa ambivalence angels argues Aruvithura ascetic asceticism Bayly Bharananganam bishop Brahman calamity canonization century Chacko chapter Charismatic movement Christian and Hindu Christian saints church Clarist colonial commonly convent culture deities describes devotees discussion ethnographic European expressed female festival Figure foreign George George's hagiography healing Hindu and Christian Hinduism holy hybrid identity images indigenous interreligious Jacobite Jesus Josephina Kālī Kerala Christian Keralite Kottayam Kottayam district lifestyle lives Malayalam Malayali Mariam Thresia miracles mother Muslim nonetheless nuns offer official orientalist Orthodox Syrian particularly perspective pilgrimage political popular portray Portuguese postcolonial practices priest procession Puthupally reflect relations religion religious Renuka ritual role Roman sacred power sacred sibling saint cults sainthood saintly seems shrine sibling stories similar Sisters Śiva snake south Indian spiritual spite statue suffering symbolic Syrian Catholic Syrian Christian temple theme Thérèse Thérèse of Lisieux Thresia's understand University Press Vatican Western woman women
人気のある引用
32 ページ - Hybridity is a problematic of colonial representation and individuation that reverses the effects of the colonialist disavowal, so that other 'denied' knowledges enter upon the dominant discourse and estrange the basis of its authority — its rules of recognition.
79 ページ - ... those that are not becomes something worse than an error: namely, a symptom and a reinforcement of the reification and privatization of contemporary life. Such a distinction reconfirms that structural, experiential, and conceptual gap between the public and the private, between the social and the psychological, or the political and the poetic, between history or society and the "individual...
23 ページ - ... orientalist and his countrymen to gain trade concessions, conquer, colonize, rule, and punish in the East. Now it authorizes the area studies specialist and his colleagues in government and business to aid and advise, develop and modernize, arm and stabilize the countries of the so-called third world. In many respects the intellectual activities of the orientalist have even produced in India the very Orient which it constructed in its discourse.
20 ページ - Nostromo, argue that the source of the ^world's significant action and life is in the West, whose representatives seem at liberty to visit their fantasies and philanthropies upon a mind-deadened Third World. In this view, the outlying regions of the world have no life, history, or culture to speak of, no independence or integrity worth representing without the West.
42 ページ - Resistance is not necessarily an oppositional act of political intention, nor is it the simple negation or exclusion of the 'content' of another culture, as a difference once perceived. It is the effect of an ambivalence produced within the rules of recognition of dominating discourses as they articulate the signs of cultural difference and reimplicate them within the...
37 ページ - This is a politics of disguise and anonymity that takes place in public view but is designed to have a double meaning or to shield the identity of the actors.
vii ページ - The anthropologist and the historian are charged with representing the lives of people who are living or once lived, and as we attempt to push these people into the molds of our texts, they push back.
22 ページ - Orientalism can be discussed and analyzed as the corporate institution for dealing with the Orient — dealing with it by making statements about it, authorizing views of it, describing it, by teaching it, settling it, ruling over it: in short. Orientalism as a Western style for dominating, restructuring, and having authority over the Orient.
141 ページ - ... third world" (read: ignorant, poor, uneducated, tradition-bound, domestic, family-oriented, victimized, etc.). This, I suggest, is in contrast to the (implicit) self-representation of Western women as educated, as modern, as having control over their own bodies and sexualities, and the freedom to make their own decisions.