3. DFG Netzwerktagung
3. Arbeitstreffen des DFG Netzwerks "Zwischen Synkretismus und Orthodoxie: Zur religiösen Dynamik Südostasiens"
18.-20.07.2008, Freiburg
Abstracts
My paper starts with some more general ideas about commodification, politization and religion in order to underline the obvious connection between globalization and the erosion of moral values, social relations and coherent world views. Under certain circumstances (...)
Since the economic reforms implemented in the mid-1980s, Vietnam has felt considerable impact of global forces which do not only play out in the economic sphere of the society but influence religious life as well. With the growing popularity of lên đồng mediumship (...)
In 1997, Lia Aminuddin, head of the Salamullah community and former presenter of a TV programme about floral arrangement, announced that she had received a revelation: Jibril (the archangel Gabriel in the Koran) was speaking to her, relaying God’s messages. (...)
GOH Beng-Lan: Ethno-religious nationalism, Muslims spirits, and Malaysian Capitalist Modernity: A study of Keramat Cult Amongst Property Developers in Penang
This paper explores a peculiar capitalist sacralisation in contemporary Malaysia – the propitiation of a Malay-Muslim spirit known interchangeably as keramat or Datuk Kong by property developers. It argues that keramat propitiation amongst property developers can only be better grasped by understanding (...)
Volker Gottowik: Walter Spies as Cultural Broker. Appreciation and Critique
This paper is on the commodification of particular religious dances in Bali. I am interested in
the process that finally made the Barong dance a symbol for Bali – as the Eiffel tower became
a symbol for Paris or even France. What set this process in motion? Who did it? (...)
Annette Hornbacher: "Fresh Corpses": the commoditization of Balinese cremation ritual and its limits
Die Verbrennungszeremonie gilt als das bedeutendste Übergangsritual für balinesische Hindus und so ist gerade sie dank zahlloser medialer Repräsentationen zum Emblem balinesischer Kultur geworden. Dem entspricht die scheinbar umfassende touristische Kommerzialisierung (...)
In Southern Thailand, everybody is descendent of the first Nora dance theatre teachers. The Nora is a healing ritual, in which the Living are possessed by the ancestor-spirits and are able to communicate their needs and desires with the Dead. (...)
The term “commodification of ritual” suggests the intrusion of the laws and values of market enterprise, in particular capitalist markets, into a domain hitherto untouched by it, ritual and religion. Yet, some scholars have suggested that the trade in sacred objects and services may be viewed the other way around: (...)
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2. DFG Netzwerktagung
"Revitalisierung und reflexive Transformation"
2. Arbeitstreffen des DFG Netzwerks "Zwischen Synkretismus und Orthodoxie: Zur religiösen Dynamik Südostasiens"
18.-20.01.2008, München
Abstracts
The paper focuses on the interplay between politics and religion. By considering politico-religious history it can be shown that pre-colonial and colonial religion reflect political turmoil, injustice and social tensions, as well as provide semantics for anti-colonial resistance. (...)
Since the beginning of the reform period known as doi moi in the mid-1980, the Vietnamese Party state’s effort to exclude or even deliberately elimi¬nate cultural elements that were not in accord with the ruling ideology has been continuously challenged by different levels of society. (...)
Ethnographic texts are highly appreciated in Indonesia. They were however not so much carefully studied by academics in Sumatra, Bali or Flores as they have a rather symbolic value. According to the local perception, these texts underline the uniqueness of the culture (...)
This contribution links theoretical questions concerning the modern concept of religion with fieldwork on Balinese ritual practice today. By interpreting the latter as a flexible medium to reflect and negotiate the influences of modernization I am suggesting that the classical theory of modernization as secularization (...)
On the 15 of April every year just after the important new years ritual festivities, villagers in Tamot perform a fascinating multi-religious ritual on the common cemetery in which the local Imams and the Buddhist monks of Wat Tamot monastery and hundreds of people take part. (...)
Guido Sprenger: Self-censorship and the public in Rmeet ritual, Laos
Rmeet (Lamet), a non-Buddhist upland population in Laos, regularly alter their rituals when Buddhist lowlanders are present. In particular, the display of spilling the blood of sacrificial animals is suppressed. One recurring reason for this is the notion of “shame” or “fear of exposure”. (...)
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1. DFG Netzwerktagung
"Religiöse Purifizierung und Resistenz: Translokale religiöse Bewegungen in Südostasien"
1. Arbeitstreffen des DFG Netzwerks "Zwischen Synkretismus und Orthodoxie: Zur religiösen Dynamik Südostasiens"
30.-31.07.2007, Münster
Abstracts
Das Themenfeld ‚Translokale religiöser Bewegungen’ konfrontiert mit einer Reihe von konzeptuellen ‚Stolpersteinen’. In meinem Vortrag werden einige solcher Problemzonen identifiziert, die auf unterschiedlichen Ebenen der Beschreibung und theoretischen Bearbeitung auftreten. (...)
Im Zuge des enormen Wirtschaftswachstums der vietnamesischen Postreformperiode ist um die Religion der Vier Paläste und die rituelle Praxis des Lên đồng eine regelrechte Religionsindustrie entstanden. Sie bietet eine aufschlussreiche Perspektive darauf, (...)
Volker Gottowik: Christliche Missionierung auf Bali. Oder: Warum Rev. J. de Vroom sterben mußte
Die Missionsgeschichte Balis ist emblematisch in einem einzigen Bild festgehalten: Rev. J. de Vroom, von einheimischer Hand niedergestreckt. Nahezu alle Gesamtdarstellungen der Kultur und Geschichte Balis greifen dieses Bild auf, benennen jedoch ganz unterschiedliche Täter. (...)
In den 1970er und 1980er Jahren gab es in Südostasien eine Revitalisierung des spirituellen Islams in neuen Erweckungsbewegungen, die unter der Bezeichnung Dawa bekannt wurden und seitdem maßgeblich zur Islamisierung der Lokalgesellschaften beigetragen haben. (...)
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