By James F Hopgood, Yoram Bilu, Irene Stengs, June Macklin, Phyllis Passariello, Gillian E. Newell, William Breen Murray, Carolyn S. Stevens, Erika Doss, Walter Randolph Adams, Roberto Bosca
Celebrities and well known icons are more and more ubiquitous figures of a twenty first century postmodern global. a few, in dying, blur age-old differences of sanctification and trespass on sacred floor lengthy held solely via non secular saints. An rising continuum is reworking that sacred area and elevating a few vital matters, together with the character of the relationships among the worshipped and the worshipful and the categories of associations that maintain them.The Making of Saints: Contesting Sacred floor investigates a few spiritual leaders, healers, people saints, and renowned icons in looking to determine their commonalities and notice how they converse to an identical internal yearnings of humans for gods and heroes. problems with social kin, love, emotion, air of secrecy, strength, and sanctification are addressed via the members. Analyses of hagiographies, biographies, media, keep an eye on of area, pilgrimage, and acts of devotion give you the bases for the authors' explorations of those concerns. one of the sanctified incorporated for research are the people saints El Nino Fidencio and Teresa Urrea; the charismatic rabbis Baba Sali, Baba Baruch, and Ifargan; King Chulalongkorn of Thailand; political figures, Evita Peron and Che Guevara; and 3 celebrities: James Dean, Elvis Presley, and jap rock celebrity HIDE.The individuals problem notions of what's sacred and who can be sanctified, and argue broadening of perspectives is required to house and get pleasure from rising modern realities.
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Additional resources for The Making of Saints: Contesting Sacred Ground
Sample text
Once the newcomers became more rooted in the local scene, however, and more con¤dent in their Israeli identity, hagiolatric practices were forcefully and ingeniously revived as emblems of ethnic pride, compatible with the resurgence of ethnic sentiments in many immigrantabsorbing countries (Bennett 1975; Gans 1979). The renaissance of Jewish Moroccan hagiolatry in the new country was made possible by the availability and ®exible employment of several compensatory substitutes for the deserted shrines.
During this period he was party to a much-publicized adulterous affair and, in his capacity as a deputy mayor, was accused of corrupt practices, found guilty, and sentenced to a long period in prison. On being paroled after ¤ve years, he joined his father for the last three months of Baba Sali’s life. Despite the corrosion of his public image, Baba Baruch managed to take his father’s mantle and possession of his father’s house in Netivot, and he arranged for Baba Sali’s burial in the local cemetery.
William James emphasized that the real locus of religion is “in individual experience, and not in corporate life” (C. Taylor 2002:7) and that “individuality is founded in feeling” (James 1902:501). James’s insights illuminate why the experiences offered by mystical, nurturing, saints and near-saints in transition 13 religious heroes who serve others have always been adored; they also suggest why it is that the splendid performers who help us to make sense of our complex quotidian experiences have become the focus of contemporary veneration.
