Seeing the self “in frame”: early new england material practice and puritan piety

Promey, Sally M.

doi:10.2752/174322005778054537

Cited by 15 publications

(7 citation statements)

References 8 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…2 For discussions of this, see Orsi 2016:2-5, 8-10, 30-42, 249-52;Wharton 2014:414. For examples of this, see Bruggeman 2011:35-50;Kammen 2010:10, 18;Laderman 1996:7. 3 For studies of Protestant material culture, see Brummitt 2020:13, n. 10;Cray 1990;McDannell 1995;Morgan 1999;Promey 1993Promey , 2005 For examples of Orsi's discussion of the Catholicism = presence, Protestantism = absence dichotomy in scholarship, and how this has manifested in terms of secularism and metaphor regarding relics used by Protestants, see Barnett 2013:29-37, 49, 51-3;Lutz 2011:128-9;Stabile 2004:222-7. 5 For a discussion of lively memory objects, see Brummitt 2018:22-31.…”

Section: Notesmentioning

confidence: 99%

‘A sacred relic kept’

Brummitt

2022

BAR

View full text Add to dashboard Cite

By at least the 1830s, evangelical Protestants in the United States considered relic collection and distribution to be an essential part of an individual’s ‘good death’ experience. Protestant relics took form as bodily and contact relics. Bodily relics included locks of hair, pictures of bodies that once lived, post-mortem images, and, in rare cases, blood and bones. Contact relics included Bibles, clothes, burial shrouds, letters, and other objects associated with the dead. Evangelical publishers employed the memoir genre to teach children and adults how to distribute these relics on their deathbeds to family and friends. Some evangelical children even modeled handwritten memoirs of their friends after these published accounts. By the mid-nineteenth century, most Anglo-American Protestants regarded relic collection and distribution around the deathbed as a defining feature of evangelicalism. This held true for evangelical women, children, and men. In fact, evangelical men took these deathbed practices with them to war. Civil War soldiers who died away from home insisted on writing deathbed letters to families as part of their good death experiences. These letters usually carried soldiers’ most treasured possessions back home as Protestant relics, including locks of hair, Bibles, and rings.

show abstract

Section: Notesmentioning

confidence: 99%

‘A sacred relic kept’

Brummitt

2022

BAR

View full text Add to dashboard Cite

show abstract

“…The second perspective, while acknowledging the important symbolic functions of religious material culture, has focused more attention on how the physical characteristics of objects play an important constitutive role in forming and consolidating religious identities (e.g., Engelke ; Keane ; Kilde ; Konieczny ; Mahmood ; Morgan ; Orsi ; Promey ; Zubrzycki ). While the actual kinds of material investigated vary substantially from study to study, scholars who focus on the material characteristics of religious artifacts converge on the importance of what one might term the religious object's presentational dimension.…”

Section: Literature and Theoretical Framework: Conceptualizing Religimentioning

confidence: 99%

“A Part of Who I Am”: Material Objects as “Plot Devices” in the Formation of Religious Selves

Winchester

2017

Scientific Study of Religion

View full text Add to dashboard Cite

“…Mitchell, on the other hand, has preferred the phrasing "visual culture" to "visual studies" because he wishes to communicate his commitment to the subject's "contructedness, its symbolic and imaginal formations" (Mitchell in Dikovitskaya 2005: 243-4). David Morgan (Morgan 2005: 32) agrees with Mitchell and others in foregrounding the "constructivist emphasis" and also in subtly shifting the punctuation from artists and objects to practices of image production and reception (Promey 1993(Promey , 2005Morgan & Promey 2001;Mitchell 2002). In Morgan's recent study, "visual culture is what images, acts of seeing, and attendant intellectual, emotional, and perceptual sensibilities do to build, maintain, or transform the worlds in which people live."…”

Section: Nomenclature and Terminologymentioning

confidence: 99%

“…xvi and xxix;Morgan & Promey 2001;Roeder 1993, esp. p. 286;Morgan 2005;and Promey 2005). It historicizes, contextualizes, and reconfi gures earlier critiques of utilitarian and instrumental value as well as philosophical notions of aesthetics as a domain of transcendence and disinterested refl ection.…”

Section: Subjects Of Studymentioning

confidence: 99%