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1、ConclusionThesearetheconclusionsofmyunpublishedPh.DThesis.Whendrawingonthismaterialpleasereference:Daniels,I.2001.TheFameofMiyajima:Spirituality,commodification,andthetouristtradeinsouvenirsinJapan.Ph.DThesis,UniversityCollegeLondon,p.238-247.Conclusion
2、s:SummaryofArgumentsTheconnectionbetweenMiyajimaanditsshamojiiswellestablishedincontemporaryJapan.Asamatteroffact,itwastheexpansivefameoftheshamojithatbroughtmetotheislandinthefirstplace.WhileconductingapilotprojectinurbanareasintheKansairegionin1996,th
3、ereoccurringappearanceofMiyajimashamojiinpeople’shomescaughtmyattention.Duringthecourseofthisthesis,IhavetracedthetrajectoriesoftheMiyajimashamojifromtheislandtourbanhomes.Isetouttochallengetheassumptionthatmassproductionandcommercialdistributiondiminis
4、hesthespiritualpowerofobjects.MydatasuggeststhatthecommodificationofMiyajimashamojiandtheirdistributiontomajorcitiesviamultipledistributionnetworkshasenhancedtheirspirituality,spreadingthefameofMiyajimaanditsshamoji.Theconclusionwillsummarisemyoverallfi
5、ndingsthroughadiscussionofthemainanthropologicalissuesthathaveemergedineachindividualchapter.Chapter1arguedthat,likeGawancanoes(Munn,1986),shamojimoveawayfromtheislandtospreadthecollectivefameofMiyajima.Ihavedescribedprocessesofreligiousembodimentandthe
6、transferenceofspiritualpowerwithintheShinto-Buddhistsyncreticreligioustradition.ThepowerthatisthoughttobeinherentintheIslandwassuccessivelythoughttobematerialisedinthemountainouslandscape,astatueoftheBuddhistDeityBenzaiten,theIsukushimaShrineandmobilesh
7、amoji.Eachoftheseembodimentsofthespiritualityintheislandisinternallyandexternallyendowedwithreligiousagency(Gell,1998).Thelargequantitiesofidenticalshamojithatleavetheislandprovideevidenceforthethesisthattheoriginalandthecopyconstituteeachother.Innumera
8、blecopiesofshamojiincreasetherenownoftheirreferent,theisland,butthroughtheircirculationtheyalsoexpandtheirownreputation.ContrarytoBenjamin's(1969)view,thepoweroftheimageisnotonlyretained,butitsmeaningisalsoexpandedthroughitsappro