Essays

Beijing's Tibetan Buddhist temples have always been places through which diverse groups of people moved. During the Qing, these were spaces where elites from different backgrounds met, collaborated, and enacted the multicultural character of the empire within the capital. The temples themselves announced the pluralistic nature of the Qing dynasty, as well as its grandeur, through their public display of signs and stelae aimed at the multi-ethnic audiences of the empire.

Fleming’s trilogy illustrates the complex dynamics of race, religion, and visual arts in the interwar United States. Though the extant scholarship highlights the increasing Anglo-Saxonization of Jesus’s body in American visual culture in this era, Fleming’s story reveals a virtually opposite impulse in liberal Protestantism: to search for multiple colors of Christ.

Kati Curts and Alex Kaloyanides introduce this special issue of MAVCOR Journal devoted to examining four key categories: “Material,” “Economies,” “Religion,” and “America(s).” The ambition of this issue is that the collective inquiries of its authors, which span various interpretive histories and genealogical fragments, can offer ways to better understand their assorted conveyances, as well as the powerful grip of their critical conjunction.

For many Indigenous people of Turtle Island, also known as North America, treaty medals are material reminders of sacred promises made between their nations and the British Crown or the U.S. Government. Settlers and colonial officials, by contrast, have often treated these medals as mere trinkets.

Anna Bigelow and Kambiz GhaneaBassiri introduce this special issue of MAVCOR Journal devoted to Material Islam. It explores devotional objects, the Islamic sensorium, the book as a material object, the Muslim body, and the various roles of the mosque as a social, political, and spiritual space. Taken together, its varied essays demonstrate an incredibly wide-ranging, rich, and exciting arena of study.

This article examines the genealogy of Afro-Brazilian mosques, answering some of the most immediate and puzzling questions that they force all who see them to ask. The answers to these questions demonstrate the fluidity of categories such as European, African, Islamic, and Christian, and how West African Muslims effectively drew on an architectural vocabulary with connections to three continents to forge an emergent cosmopolitan identity.

This article traces a fourteenth-century Persian history from Anatolia, Bazm wa Razm (Feasting and Fighting), written by ʿAzīz al-Dīn Astarābādī, from its presentation copy to its various recensions down to the modern period, examining how each era visually refigures this textual manifestation of its original patron, Burhān al-Dīn Aḥmad (r. 783-800 AH/1381-1398 CE), for a new purpose.

Ubiquitous across the medieval Islamic world, khalwa is the practice of self-isolation, typically in a small cell, in order to focus on pious devotions. This article offers one possible approach to theorizing the heterogenous elements of khalwa coherently by insisting that we take the material and the social as seriously as we do the human and the spiritual.

As part of their activities in Kongo and Angola Capuchin Franciscan friars created dozens of images and wrote hundreds of pages of text in works that they called "practical guides." These Capuchin didactic images form an exceptionally important corpus that enriches our knowledge of central Africa and dramatically multiplies the European-format visual record about the African continent before 1800.

Early modern central Africa comes to life in the images that Capuchin friars. This Capuchin central African corpus consists today in four extant manuscripts connected by form and content. This essay offers additional visual material from the corpus by featuring details of each individual vignette that comprise the 1650s poster now in the Museo Francescano, as well as the unpublished versos of the Parma Watercolors that feature text.

Embracing the belief that the humblest of individuals participated in Jesus’s birth with their presence and their gifts alongside the wisest, Christians of every era have wished to display their own participation and contribution to this foundational Christian event. This article describes the ways in which a traditional, rural-inspired society like that of Santiago, Chile at the end of the nineteenth and the beginning of the twentieth centuries expressed itself through its nativity scenes.

Conch shells frequently appear as objects in religiously inspired artwork and shrines in Sikkim, west India. Their frequent appearance in material culture and invocation in Classical Tibetan-language literary culture is indicative of a rich repository of connections. This essay explores some of their many resonances, in particular their significance as indicators of ecological change in the Himalayas.

Bridging ecology, ethnohistory, linguistics, and art historical inquiry, this article argues that the various forms of vegetation encountered along the slope of Mount Tlaloc during the ascension of the tlahtoque were of ritual significance within Nahua worldview.

Cremation structures serve the utilitarian purpose of incinerating a corpse to aid transition from life to death, but in contemporary practice in Northern Thailand, opulent, golden-colored cremation structures called prasat sop also create a stunning sight that give local viewers a deeper understanding of all sentient beings’ connection to death.

Known as the Bumkor, the books that make up the Bum are not just objects, but are generative, active agents that are capable of producing and renewing auspiciousness in the local human and nonhuman community that reside in the landscape.

The Riwo Sangchö is a ritual exchange that facilitates smoky relations between humans and spirits resident in landscapes around the world.

The look and shape, feel and function of the tobacco pipe footnote the transformational features of the early modern Atlantic world: landscapes of exchange.

A narrative describing interactions between a human knower, sun, and precious stones enables a new interpretation of Nahua accounts of precious stones releasing vapors, while also providing greater insight into the nature of sensory experience in Nahua thought more generally.

What happens when part of the religious history a person believes in turns out to be incorrect?

The movement to build and furnish new churches in the Antebellum South was not the moment of Protestant women’s religious domestication, but rather an opportunity for a new type of public stewardship of the church, one that encouraged female collective action. Women expressed their piety and leadership in the church by enhancing its materiality, they gave their churches permanence and social status.

In a large pasture in West Texas, thirty-five men and women sit mounted on horseback and forty more stand around them. Sitting astride a horse in front of them is their pastor, next to another man holding a large American flag. He reads to them from the Bible of the wondrous changes brought by the Lord and then invites them to church the next day. With this simple invocation, the pasture roping at the local cowboy church is now underway.

Stowe’s deployments of bibles and artistic representations of them in illustrated editions offered a conservative abolitionism that emphasized the potential for peace among former slaves and masters. . . . bibles in the afterlives of Uncle Tom’s Cabin continued to offer moderation when it came to issues of race and racial interactions.

Paintings are silent, but not to those who know how to listen. Some paintings appeal to the sense of hearing in order to stimulate the beholder’s emotional engagement. For eighteenth-century nuns living in the Viceroyalty of Peru, paintings could evoke Latin polyphony or villancicos, songs in the vernacular performed in sacred contexts.