Gods, Temples and Ritual Practices

Derks, A.M.J.

doi:10.5117/9789053562543

Cited by 158 publications

(6 citation statements)

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“…Communal ritual action in general involves the demonstration of power as it relates to ritual knowledge, and communal rituals are prime arenas for social competition 150 K.A. Spielmann (Bell 1997;Derks 1998;Grimes 1995;Wiessner and Tumu 1998). For the Ohio Hopewell specifically, Penney (1989Penney ( , 2004 has argued that the aesthetic system was tied to exclusive ritual knowledge and access to power.…”

Section: Worldmentioning

confidence: 98%

The materiality of spiritual engagement: art and the end of Ohio Hopewell

Spielmann

2013

World Art

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This paper addresses the question, 'If art makes society, under what conditions does society cease to make art?' The answer, I suggest, lies in art's loss of social efficacy. The case I use to explore the cessation of art is that of the Ohio Hopewell. In southern Ohio, between AD 1Á400, a ceremonial system known as Ohio Hopewell developed, flourished, and was then entirely abandoned. This ceremonial system was characterized by elaborate material objects (art) made from exotic materials, communal rituals involving pageantry and burial of the dead that were held in large geometric earthwork enclosures, and large-scale offerings of objects in these ceremonial precincts. After AD 400, art, the large earthen enclosures, and elaborate offerings ceased to be made for a considerable period of time in the Midwestern US. This paper draws on theoretical, historical, and ethnographic information to make the argument that the collapse of Ohio Hopewell and its art represents a radical transformation in how people perceived materiality. The paper argues that the cessation of art represents a widespread and active rejection of ritual authority and of the power of material objects to mediate with the spiritual world.

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Section: Worldmentioning

confidence: 98%

The materiality of spiritual engagement: art and the end of Ohio Hopewell

Spielmann

2013

World Art

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“…Versnel has compared the British tablets to prayers but they also share much in common with votive texts and the model of votive offerings recently proposed by Ton Derks (Versnel 1991, Derks 1998. Both rituals contain a nuneupatio and solutio.…”

Section: Curses As a Votive Ritualmentioning

confidence: 98%

Did Curse Tablets Work?

Kiernan

2004

Theoretical Roman Archaeology Journal

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“…But for whatever reason, there has been an explosion of work on religion in particular provinces and regions of the Roman empire. Leaving aside a large number of smaller studies, these include monographs on sicily (Kunz 2006), North africa (Brouquier-Reddé 1992;Rives 1995;saint-amans 2004;cadotte 2007), Gaul (Derks 1998;van andringa 2002), Britain (Henig 1984), the German provinces (spickermann 2003, 2008), Judaea/Palaestina (Belayche 2001), Palmyra (Kaizer 2002), and egypt (Frankfurter 1998), as well as several collections of papers (Dondin-Payre and Raepsaet-charlier 2006;Häussler and King 2007;Hekster, schmidt-Hofner and Witschel 2009). a major focus of activity has been a wide-ranging and multi-year project in Germany, organized by cancik and Rüpke, on 'Roman imperial Religion and Provincial Religion: Processes of Globalization and Regionalization in ancient Religious History', the overall goal of which is 'the analysis of the formation of cultural zones of various scales and degrees of interaction within the Roman empire' (Rüpke 2007a: 1); the project has in fact resulted in a new series, Religion in der Römischen Provinzen (RRP), to which several of the volumes cited above belong.…”

Section: New Approachesmentioning

confidence: 99%

Graeco-Roman Religion in the Roman Empire: Old Assumptions and New Approaches

Rives

2009

Currents in Biblical Research

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This article surveys recent trends in research on Graeco-Roman religion, focusing on the first and second centuries CE. In the first half, I assess current views on what I call the old ‘master narrative’ of Graeco-Roman religious history in this period, that is, the assumption that the decline of traditional Graeco-Roman religion left a void filled on the one hand by the purely political phenomenon of imperial cult and on the other by mystery/oriental religions, which met the emotional needs of the populace. In the second half I discuss two areas of interest that have come to the fore in the wake of the old master narrative’s collapse: an approach to interpreting traditional Graeco-Roman religion that some scholars have termed the ‘ polis -religion model’, and a focus on religious life in the provinces of the Roman empire. As an appendix I include a brief survey of available scholarly resources in this field.

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Gods, Temples and Ritual Practices

Cited by 158 publications

References 0 publications

The materiality of spiritual engagement: art and the end of Ohio Hopewell

The materiality of spiritual engagement: art and the end of Ohio Hopewell

Did Curse Tablets Work?

Graeco-Roman Religion in the Roman Empire: Old Assumptions and New Approaches

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