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State Islam in Morocco

Kaylee Steck investigates the diversity of state Islam in Morocco, including the ways it manifests across the densely interconnected fields of education, politics, religious practice and religious programming. Given the breadth of these manifestations, Steck argues that Moroccans engage with official religious discourse in different ways, rendering not a uniform experience of Islam, as the state may prefer, but unique and diverse quotidian experiences alongside multiple state Islams with different discourses and iconographies. In doing so, Steck resists the notion of state religion as a coherent set of policies and institutions.

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Material Culture and the Construction of Subjects

Marie-Pierre Julien and Céline Rosselin explore the issues at stake in the close physical relationship that people have with objects, proposing that this seemingly quotidian and frequently non-verbal process is a means of constructing human beings as subjects. What is at stake in material culture is not only the production of physical environments by actors but the effects of these environments in shaping people as specific kinds of social entities.

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Matters of Place: Placing Religion in Film

M. Gail Hamner explores the place of religion in film where, beyond cartography, place is relational: indexed in an at once individual and collective where, what and when. Beyond tracking actual and tangible places such as the Vatican or American West, religion in film is about what she calls affecognitive economies that offer expression for felt if unthought responses to those places. Hamner’s attention to film form, including light and sound, and to the sedimented histories of certain places further offer ways of feeling the violences that not only mark our current world filmicly but that also inundate our daily lived lives.

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Marginal Maps

Samuel Tongue merges book history, marginalia studies, reader usage, cartography, and cultural geography to theorize the inclusion of maps as an example of biblical marginalia in 16th-century printed Bibles. By examining a specific example of a user adding their own marginal map, Tongue focuses on religious, historical and economic forces that undergird their authority, arguing that, for a certain user, these maps produce an imagined ‘Palestine,’ framing the land as stage for a divine history, while also underwriting the ‘truth’ of the biblical texts in a type of cartographical Protestant geopiety.

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