By Johanna Sumiala
This wide-ranging and available publication bargains a stimulating creation to the sphere of media anthropology and the learn of non secular ritual. Johanna Sumiala explores the interweaving of rituals, communique and group. She makes use of the instruments of anthropological enquiry to ascertain numerous media occasions, together with the dying of Michael Jackson, a royal marriage ceremony and the transgressive activities which happened in Abu Ghraib, and to appreciate the internal importance of the media assurance of such occasions. The ebook offers with theories of formality, media as ritual together with reception, construction and illustration, and rituals of demise within the media. it will likely be precious to scholars and students alike throughout media, faith and anthropology.
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Additional resources for Media and Ritual: Death, Community and Everyday Life
In the frame of Girardian thinking, we could go so far as to claim that Gaddaﬁ was sacriﬁced at the altar of democracy. The Libyan people wanted his blood so that they could look forward to a future in democracy. Gaddaﬁ’s death marked victory for the Libyan people in the battle against tyranny and helped them to restore contact with their own sacred core: community freed from the chains of tyranny. In this symbolic narrative, the ‘West’ welcomed Gaddaﬁ’s death as a victory for democracy. Ritual = community?
At the core of homogeneity, Bataille says, lies the appropriation of object, uniformity, homogeneity and balance. In his article ‘The psychological structure of fascism’ (1933), Bataille associates homogeneity with capitalism, the mechanisms that sustain its growth and proﬁts. However, he does not conﬁne the property of homogeneity to modern capitalist society alone, but argues that this is typical of productive man more generally. Heterogeneous material does not fuse, and it involves intense exclusion and profound, ambivalent emotions.
Imagining communities At the start of this book I used the word ‘imagined’ to describe communities that are created around newspapers, television or social media. These are 40 Anthropology of media mediatized communities that cannot be anchored to any speciﬁc physical place because they are formed and they live in people’s imagination and their imaginary world of experiences. Nonetheless, they are most decidedly part of shared social reality. In their theorizing on social imagination, many scholars including Benedict Anderson (1983), Arjun Appadurai (1997), Charles Taylor (2002, 2004) and Michael Warner (2002) have been inﬂuenced in their thinking by Cornelius Castoriadis, who in his L’Institution Imaginaire de la Société (1975), translated as The Imaginary Institution of Society (1987) argues that the institutions that hold society together are possible only because they exist symbolically and imaginatively (Castoriadis 1975, 117).