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By Birgit Meyer

The imperative subject of this quantity is the incorporation of newly available mass media into practices of spiritual mediation in quite a few settings, together with Pentecostal-charismatic church buildings and Islamic hobbies, and using spiritual kinds and photographs within the sphere of radio and cinema. according to a long term cooperation, the participants learn the function of faith and media within the emergence and sustenance of latest ‘aesthetic formations’ that entice the physique and the senses, and generate new kinds of binding and moods of belonging in our time.

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Additional resources for Aesthetic Formations: Media, Religion, and the Senses (Religion Culture Critique)

Example text

Photo by Mattijs van de Port. Bahian state, as an ideal blueprint for the reorganization of business organizations (Vergari and Helio 2000), as a proto particle theory (Correia 1999), and—with the booming of Pentecostalism—as devil worship. Responses in the Candomblé community to these developments are deeply ambivalent. As the opening of the Cultural Week already indicated, there is a lot to gain by all the attention. The prestige that comes with visiting statesmen, professors, and celebrities opens up alleys for material profit and political influence.

Part 1 evolves around “Boundary Politics,” and addresses the difficulty in drawing boundaries 24 Birgit Meyer between Candomblé, as a religion predicated on secrecy, and the public realm (Mattijs van de Port, Chapter 1), the chronic instability of the boundary between being born again and moving out into the world in a favela in Rio de Janeiro (Martijn Oosterbaan, Chapter 2), and the personal strategies adopted by Bangladeshi film actresses to retain a distinction between personal identity and cinematic image (Lotte Hoek, Chapter 3).

Shopping malls, hotels, streets, and condominiums have been named after the orixás. Advertising agencies time and again seek recourse to Candomblé imagery to sell products as varied as typewriters, apartment buildings, garden furniture, and insurances. As stated, this overall interest in the cult, and the ubiquitous presence of Candomblé imagery in the Bahian public sphere, has produced a steady stream of visitors to the terreiros, seeking knowledge by asking questions: tourists, journalists, artists, intellectuals, and a large number of anthropologists.

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