Jenna Gray-Hildenbrand and Martha Smith Roberts investigate how the hula hoop has become both an empowering tool for embodied practical spirituality rooted in metaphysical religiosity and a basis for a thriving community connected not by a shared dogma but by a common practice. They argue that the growth of the hooping subculture lies in its ability to nurture the diverse spiritual experiences of individual hoopers and to build an inclusive hooping community (composed of both spiritually and recreationally motivated hoopers).
Ali Qadir and Tatiana Tiaynen-Qadir offer an initial description of the widespread presence of uncanny images in religious practice in South Asian Islam and Russian Orthodox Christianity. Drawing on their multi-sited fieldwork, the authors map the presence of two religious images in each tradition that are familiar yet eerie, and that signal a rupture from the ‘normal’ order of things. Their analysis proposes that uncanny images make a phenomenological demand of the viewer that inherently challenges literalist or allegorical readings. While literalist readings increasingly attempt to tie down singular meanings of such images (or ban them altogether as in many Islamic cases), in practice many faithful viewers assign differing meanings to them as part of their locale, era, and life condition. The persistent use of such inexplicable images in vernacular religious practice opens the path for further empirical mapping and theoretical analysis into our collective religious unconscious.
Alexander D. Ornella explores the sport of CrossFit as meaningful material practice via the use and display of t-shirts. He provides us with a unique case study and encourages us to look at the domain of sport with new eyes, one where materials, artefacts and practices are simultaneously part of the mundane world but also transcend the ordinary and manifest transformative values.
Jacqueline Cieslak artfully describes the complicated relationships between sanitation, reverence, and political contrivance in contemporary India. Cieslak focuses on the phenomenon of ‘The Toilet’ and its objectification as artefact and cultural institution. She argues that officials have not simply recruited religious imagery but that sanitation itself has become an object of worship.