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At the altar of lynching : burning Sam Hose in the American South
\"The story of a black day-laborer called Sam Hose killing his white employer in a workplace dispute ended in a lynching of enormous religious significance. For many deeply-religious communities in the Jim Crow South, killing those like Sam Hose restored balance to a moral cosmos upended by a heinous crime. A religious intensity in the mood and morality of segregation surpassed law, and in times of social crisis could justify illegal white violence--even to the extreme act of lynching. In At the Altar of Lynching, distinguished historian Donald G. Mathews offers a new interpretation of the murder of Sam Hose, which places the religious culture of the evangelical South at its center. He carefully considers how mainline Protestants, especially women, not only in many instances came to support or accept lynching, but gave the act religious meaning and justification\"--Provided by publisher.
Book
Altars restored : the changing face of English religious worship, 1547-c.1700
Altars are powerful symbols, fraught with meaning, but during the early modern period they became a religious battleground. Attacked by reformers in the mid-16th century because of their allegedly idolatrous associations with the Catholic sacrifice of the mass, a hundred years later they served to divide Protestants due to their reintroduction by Archbishop Laud and his associates as part of a counter-reforming programme. Moreover, having subsequently been removed by the victorious puritans, they gradually came back after the restoration of the monarchy in 1660. This book explores these developments over a 150 year period, and recaptures the experience of the ordinary parishioner in this crucial period of religious change. Far from being the passive recipients of changes imposed from above, the laity is revealed as actively engaged from the early days of the Reformation, as zealous iconoclasts or their Catholic opponents — a division later translated into competing protestant views. This book integrates the worlds of theological debate, church politics and government, and parish practice and belief, which are often studied in isolation from one another. It draws on hitherto largely untapped sources, notably the surviving artefactual evidence comprising communion tables and rails, fonts, images in stained glass, paintings and plates, and examines the riches of local parish records — especially churchwardens' accounts.
eBook
Alter-Altars
Biblical ritual texts reflect a distinction between “consumptive” fires, for the incineration of sacred materials upon an altar, and “destructive” fires, for the incineration of leftovers at a distance from the cultic center. The dichotomy is evidenced by differences in terminology, geography, and legal detail, such that the former are characterized by a high degree of ritualization, and the latter by a low degree of ritualization. Yet this dichotomy reveals an instability inherent in ritual sacrifice: offering materia sacra inevitably generates leftovers, which occupy an ambiguous place within the ritual domain—they are not offerable, but they cannot be disposed of in any which way. The texts examined here responded to this instability with a conceptual shift, whereby destructive fires assimilated many of the features that initially characterized consumptive fires. From the earliest pentateuchal priestly strata through Ezekiel, the Temple Scroll, the Epistle to the Hebrews, and beyond, the data reflect a gradual gravitation toward a new way of thinking about “destructive” fires. They were reconceptualized as mirror-images of the “consumptive” type and were modeled after them in terms of language, geography, and legal detail. From the perspective of a history of ritual, the process analyzed here is part of a larger trajectory whereby ritual residues are reconceptualized as essential components of the cult.
Journal Article
Pausanias and the “Archaic Agora” at Athens
This article challenges the increasingly popular view that Pausanias's description of Athens in the 2nd centurya.d.contains a reference to the Agora of the city in the Archaic period. Consideration of Pausanias's methods and his attitude toward the agoras of other Greek cities described in his work suggests that the “agora” mentioned in his description of Athens is most likely the so-called Roman Agora, paid for by Julius Caesar and Augustus. The discussion also casts light on the function and meaning of the agora in Greek cities of the Roman period, and on the ways in which Pausanias should be used as a historical source.
Journal Article
Conquests Need Monuments and Monuments Need Inscriptions: The Textual Location of the Mount Ebal Altar Episode in Joshua
In Joshua 8:30–35 (MT), Joshua builds an altar to YHWH and inscribes the stones of the altar with a copy of the tôrâ of Moses. This episode’s earliest position among Hebrew and Greek text traditions remains a topic of debate. Several overlooked parallels between Joshua’s conquest of Ai (Josh 8:1–29) and Assyrian royal inscriptions indicate that the text of Josh 8 draws more heavily on Assyrian literary warfare traditions than previously assumed. Importantly, the narrated conquest in Josh 8, Assyrian campaign reports, and several Levantine inscriptions conclude their narrations of warfare with the building of an inscribed monument. Striking similarities between the royal annals of Assurnasirpal II and Josh 8:1–29 evince the influence of Neo-Assyrian narrations of warfare upon later Northwest Semitic literary traditions. The MT position of the Mount Ebal altar episode, I argue, is the earliest extant textual location of this pericope because it is the only location of the Mount Ebal altar narrative that satisfies the text’s connection with Deuteronomy and the narrative expectations created by the preceding conquest account in 8:1–29.
Journal Article
Structure of the Northern Altar Pull-Apart Basin Revealed by a 2D Reflection Seismic Survey: Evolution of the Gulf of California Shear Zone in Northwest Mexico
The northern Gulf of California and Salton Trough contain segmented marginal basins abandoned during the oblique rift system’s evolution during Late Miocene-Early Pliocene. The Altar basin, in northwestern Sonora, Mexico, contains a > 5 km-thick sedimentary record representing the first marine incursion (Late Miocene) of the Gulf of California seaway followed by the first deltaic deposits of the Colorado River. 2D reflection seismic lines were processed and interpreted to characterize tectonostratigraphic features of the transtensional Pacific-North America plate boundary in the northern Altar basin (deep structure, faults controlling the subsidence and accumulation of deltaic deposits). The results show the acoustic basement becoming increasingly shallow toward the northeast, new NW-trending faults, and three major seismic reflectors defining the base of three units: A (oldest), B, and C (youngest). Through similarities in sequence stratigraphy and fauna, we correlate Unit A with the Bouse Formation (SW Arizona and SE California), implying its presence in northwest Mexico. The Altar fault strikes ~ N45°W and aligns with the Dunas fault (SE California), suggesting that these faults are the same continuous structure. Seismic horizons above horizon C are less affected by faults. In contrast, horizons A, B and C are cut by faults, have steeper dips, and are laterally discontinuous. We propose the deposition of unfaulted strata occurred after the latest Pliocene abandonment of the Altar basin. Cessation of major transtensional activity in the Altar basin is coincident with a regional westward shift of transtensional plate boundary deformation, preserving a record of the evolving Gulf of California shear zone in northwest Mexico.
Journal Article
Altares domésticos hindúes en Tijuana: un acercamiento a la recreación de la religiosidad en cuatro familias originarias de India
The purpose of this article is to study the adaptations and representations from which four immigrant families, from different regions in India and settled in Tijuana (Mexico), recreate their religious practice. After belonging to a context where Hinduism is predominant, their religious practice becomes a minority when they migrate to Mexico. This situation identifies the negotiations between materiality and its relationship with spirituality on the part of believers themselves, since, without the intervention of a religious authority and in the absence of traditional temples in the place of arrival, families recreate the rituals at home. Following the methodological orientation of lived religion, we began by analyzing the materiality present in their household altars allowing us to study the processes of adaptation (changes and permanences) that take place when they move their daily lives from India to Mexico, specifically to the border between Tijuana and San Diego. We were also able to explore the emotions and meanings that individuals associate with the local elements, with which they continue their religious practice in a foreign country. As a result, the recreations through household altars reveal the elements that each individual values for his or her own religious practice. This article thus reflects on the practice of Hinduism in Tijuana, from a perspective centered on the believers themselves, in a context of religious autonomy as a consequence of migration.
Journal Article
A New Reading of the Belvedere Altar
Controversy over the identification of the figures on the Belvedere altar has long hindered consensus about the meaning of this important Augustan monument. Attention has focused on the chariot-riding figure previously identified as Julius Caesar, Augustus, Romulus-Quirinus, Aeneas, or even Agrippa. I argue that references in Ovid'sFastiand theConsolatio ad Liviam, as well as the dedicatory inscription of the altar, suggest this figure depicts Nero Claudius Drusus at his funeral in 9 B.C.E., which was observed by Livia and Gaius and Lucius Caesar. The Belvedere altar advertises Augustus' dynastic ambitions during the early years of his pontificate, revealing the importance of the Claudii Nerones in Augustus' plans to secure his family's place as the preeminent military guardians of Rome. By implicitly associating Drusus' triumphant career with the promise of empire evoked by the appearance of Vesta and the ancient Trojan \"pledges of empire\" within the domus Augusta, the Belvedere altar represents an early articulation of the divine claims of Augustus' household to monopolize Rome's military responsibilities. The assimilation of divine and human households on the Belvedere altar also parallels the increasing identification of young Augustan princes as living pledges of empire and as new Dioscuri.
Journal Article
