The Ontogeny of Dolls: Materiality, Affect, and Self in Afro-Cuban Espiritismo

Objects are fundamental components of cosmology in Afro-Cuban religions; they serve to represent, pay homage to, and feed a constellation of covetous spirits. In a moral universe of practitioners materiality allures and potentially corrupts; it grounds personal and collective ritual agency; mediates...

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Αποθηκεύτηκε σε:  
Λεπτομέρειες βιβλιογραφικής εγγραφής
Κύριος συγγραφέας: Espírito Santo, Diana (Συγγραφέας)
Τύπος μέσου: Ηλεκτρονική πηγή Άρθρο
Γλώσσα:Αγγλικά
Έλεγχος διαθεσιμότητας: HBZ Gateway
Journals Online & Print:
Φόρτωση...
Fernleihe:Fernleihe für die Fachinformationsdienste
Έκδοση: Taylor & Francis [2019]
Στο/Στη: Material religion
Έτος: 2019, Τόμος: 15, Τεύχος: 3, Σελίδες: 269-292
Τυποποιημένες (ακολουθίες) λέξεων-κλειδιών:B Kuba / Πνευματισμός / Αφροαμερικανικός συγκρητισμός / Υλικότητα / Κούκλα / Οντογένεση
Άλλες λέξεις-κλειδιά:B Cuban creole spiritism
B Materiality
B Selfhood
B Dolls
B Affect
Διαθέσιμο Online: Volltext (Resolving-System)

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520 |a Objects are fundamental components of cosmology in Afro-Cuban religions; they serve to represent, pay homage to, and feed a constellation of covetous spirits. In a moral universe of practitioners materiality allures and potentially corrupts; it grounds personal and collective ritual agency; mediates thoughts-feelings; materializes the immaterial; and invariably transcends all these dichotomies and becomes gods, parts of people, concepts. In this article I wish to understand "things" as continuous with the unfolding of selfhood, but more contentiously, with and as affects. Drawing on my long-time research with practitioners of Cuban Creole espiritismo in Havana, for whom "representation" objects are essential to the development of spirits, muertos, and thus extended selves, I argue that the dolls and figurines that mediums regularly fabricate and care for are less "representational" than they are affective forms themselves. Dolls are not symbols for feelings-for-spirits made material or registers of affective perception towards one's muertos; in a very real sense they are affects that may grow roots and bloom. In the ethnography I will describe these relations as a system of affectively invested selfhood, one that encompasses the very muertos in question. 
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