Iconic Books

Fantastic Flying Books

2012-01-31T18:56:00.000-05:00

This fantasy of living books has been nominated for an Oscar this year:

The Fantastic Flying Books of Mr. Morris Lessmore from Moonbot Studios on Vimeo.

Occupy Rose Parade Constitutions

2012-01-02T16:17:00.003-05:00

At the end of this year's Rose Bowl Parade in Pasadena, California, Occupy protestors carried two giant replicas of the U.S. Constitution. The first beings "We the People," as usual, while the second started with "We the Corporations." Both reproduce its easily recognized iconic form as a parchment manuscript. (The picture appears in the Los Angeles Times, 1/2/2012.)

Copying the Whole KJV

2011-12-27T19:18:00.002-05:00

The Wall Street Journal reports the story of a man who, though in poor health, is hand-copying the entire King James Bible. He has completed about three-quarters of the text and hopes to finish in 2012.

Intellectual curiosity, rather than religious fervor, led Patterson to the project. The idea came out of a conversation with his partner of 20 years, who died of a liver disorder in February 2010. A Muslim who owned a collection of handwritten Korans, he suggested that Patterson transcribe the Bible. The concept instantly appealed.

But he plans to donate the finished set of volumes to his church in Spencertown, New York. And a local artist has created a photographic journal and blog about his work.

The article cites an expert in Christian history on the rarity of such practices, citing the lack of a devotional manuscript tradition in modern Christianity. But I suspect that the practice is more common than we suspect, but poorly documented. Aside from well-publicized efforts like the calligraphed and illuminated St. Johns Bible using the NRSV text, the Missouri Springfield Journal reported in 2007 about a man who spent 40 years copying the KJV.

(One benefit of a blog like this is the ability to document such phenomena to get a better idea of how rare or common they are. If anyone has heard of other examples of modern Christians hand copying the BIble, please let us know!)

Heritage Librarians as "Ambassadors of the Book"

2011-12-27T09:13:00.002-05:00

The University of Antwerp will host an international library conference on February 1-2, 2012, on the theme "Ambassadors of the book: Competences for heritage librarians." The conference website explains the goal:

It seems trivial, these days, to state that libraries have been challenged by recent technological, social and economic developments. On the other hand, these developments have not minimized the library’s mission as a memory institution, quite the contrary. Among the many roles that libraries will continue to play in the 21st century and beyond, their responsibility for the preservation of the written heritage is perhaps the one that is questioned least.

I am less optimistic that preservation remains widely acknowledged as a core service of libraries. Rhetoric about accessibility and digitization dominates discussions I've heard and read much more than memory preservation does. I think the organizers are right, though, that preservation remains the chief cultural role of libraries, especially research libraries. It is the one that corporate interests are least likely to replace.

Relic Armenian Manuscript Pages

2011-12-27T08:55:00.001-05:00

The Los Angeles Times reported last month on the Getty Museum's legal battle to retain ownership of eight illuminated pieces of parchment from the 13th-century Zeyt'um Gospels. The Armenian Church claims the pages were stolen during the genocide of 1916 and the Getty does not hold legal title to them.

An interesting feature of this controversy is the debate over the moral issues involved not just in ownership of the pages but also over the ethics of separating a manuscript into multiple parts. On the one hand, the Getty cites common practice:

Elizabeth Morrison, the Getty's acting senior curator of manuscripts, said that "well-regarded … collections around the world" contain individual manuscript sheets. "The Getty in no way condones the practice of taking apart manuscripts, but we continue to collect individual leaves after careful examination proves that they have not recently been removed … with motives of financial gain."

Her argument, then, is that there are legitimate motives for taking books apart. Though not mentioned here, libraries and museums have often disassembled valuable codices in order to display more than two pages at one time. Once disassembled, though, they are more easily sold in pieces, and perhaps more valuable that way. Both for display and for profit, then, codices frequently get treated like bodily relics by socalled "secular" institutions.

On the other side of the argument is the claim that the pages "belong" with the rest of the manuscript.

Father Columba Stewart, a Benedictine monk and executive director of the Hill Museum & Manuscript Library at St. John's University in Collegeville, Minn., said that a whole work of art is better than a divided one, and that when a museum has the power to turn a fragmented manuscript into a complete one, it should do so. "It's better from an artistic perspective … it can [then] be studied by scholars as a whole object," said Stewart. . . . Acquiring individual sheets of a manuscript is improper, he said, unless the original work already is so fragmented or scattered that there's little chance it can be made whole. Museums must avoid "contributing to an improper fragmentation of a work. In this instance, it would not be a terribly complex matter to restore the whole."

Stewart invokes the needs of scholars to view a work entire, but also an aesthetic value of the integrity of the work of art. Only then does the article mention specifically religious considerations:

Beyond that, Stewart said, the Getty, which in recent years repatriated more than 40 artifacts to Greece and Italy after evidence showed they had been looted from archaeological sites, should consider that these works are still venerated: "Here's a living, breathing religious community, as opposed to classical antiquities."

This case illustrates clearly the contested values that can swirl around relic texts, especially those that have been partitioned and parceled out, as people are prone to do with relics. We have had the opportunity to observe these processes at work with various kinds of relic texts on this blog (click the label relic at left for more examples).

All I want for Christmas is a Controlled Vocabulary...

2011-12-24T05:07:00.008-05:00

...or, at least, to start a conversation about one.

A "controlled vocabulary" is a standard used in taxonomies to help control ambiguity about objects and resources. It cuts down on syntactic clutter.

What sort of clutter? Consider the word "football." The term means one thing in America, sure. As soon as we are out of the US, however, it could easily refer to what we yanks call "soccer," or even (in other parts of the world) rugby. As a descriptor, "football" is a poor one.

In the worlds of Iconic Books and Material Scripture, we have a similar problem. Our terms, especially terms like "book" and "text," are imprecise and (at worst) utterly confusing. Since these are the core objects of our discussions, it makes sense to take up discussions to adopt a standard of terms, a "controlled vocabulary," that will allow us to reduce ambiguities as we move forward in our research.

I am by no means the first person to call for such a move. Those who attended the third Iconic Books symposium in 2010 will remember Deirdre Stam's "Talking About 'Iconic Books' in the Terminology of Book History." I feel now - as I said then, as we were commenting on her paper - that this is the single most important matter facing our research. Hands down.

Now that SCRIPT is viable and attracting new members, we are at a perfect point to undertake a serious conversation about finding a scholarly standard for our bibliographic terms - a shared, controlled vocabulary that we can endorse and encourage the use of in all SCRIPT-related endeavors and publications. (Think of this is terms of the SBL Style Guide, for example - in principle if not in execution - offering a standard reference to writers in the field.) Now, precisely when things are still small and manageable, is the ideal time to put such standards in place.

I speak from bitter experience. In the process of writing my dissertation, I concocted an 80-page chapter where - in my utter ignorance - I attempted to develop a vocabulary out of whole cloth for theologians to talk about physical books. It was terrible; a Frankenstein's monster sort of affair. Moreover, it was executed in complete ignorance of the excellent groundwork in bibliographic studies that already exists.

It is my fear, if we don't establish such a standard, that my experience will be shared by many SCRIPT scholars to follow. Each will take their turn at the attempt to define their subject from the ground up, wasting time and effort that could be spent advancing the conversation in new directions.

For those who have never thought about these issues before, let me suggest two starting points for discussion. The first (shorter) is G. Thomas Tanselle's "The Arrangement of Descriptive Bibliographies," from Studies in Bibliography, Volume 37 (1984) and available online here. In the article, Tanselle suggests the second (longer) starting point, which I'd like to also include here, Principles of Bibliographic Description, by Fredson Bowers.

What is needed, ultimately, is a set of terms upon which we agree, that we will use moving forward to reduce ambiguity in our scholarly conversations. Tanselle and Bowers are two sources I have come across in my own research, but I have no doubt many readers of this blog have encountered others that they might suggest. Please do.

My hope (my Christmas wish!) is that this discussion will be taken up across all quarters of the SCRIPT universe in the next couple of years. I encourage my colleagues to follow Deirdre Stam's lead, and to present papers and perhaps whole conference panels where options for standards can be presented and debated. I also encourage robust discussion on these blogs about the question.

There are well-established, robust standards of bibliographic description out there. Let's share them, search out new ones, and eventually decide on the one that will best serve our scholarship. Then let's agree on it, use it, and move forward to the frontiers.

I'm very interested in suggestions and responses. Please share them in the comments below! Thank you, and happy holidays,

David Dault, Washington, PA

Thousands of rare books go up in flames in Cairo

2011-12-20T10:04:00.003-05:00

Huffington Post has reported today that the "Institute d'Egypte, a research center set up by Napoleon Bonaparte during France's invasion in the late 18th century, caught fire during clashes between protesters and Egypt's military over the weekend. It was home to a treasure trove of writings, most notably the handwritten 24-volume Description de l'Egypte, which began during the 1798-1801 French occupation."

Thousands of volumes have been damaged, and many are burned beyond recovery. "This is equal to the burning of Galileo's books," Zein Abdel-Hady, who runs the country's main library, said.

The full Huffington Post article can be accessed here.

Norms for reading postures

2011-12-15T09:40:00.000-05:00

I recently responded to a query on the SHARP discussion list that may be of interest:

My SHARP query: in conjunction with my research on graphic novels, I'm looking at the normative act of reading--how readers are supposed to use their hands, not move their heads, NOT move their lips, not move their fingers over the words, not underline passages, not write in the margins, etc., and how they are supposed to sit rather than stand or lie down or kneel, etc. (except with regard to public readings of liturgical texts, obviously). I'd be interested to know if anyone has done work or is presently working on the relationship of hierarchical codes inscribed in the book object to the physical acts involved in reading. My sense is that reading was physically engrossing in the seventeenth and eighteenth centuries, and progressively less so in the 19th and 20th. Morris, Gill, Morison, Warde all have notes that point to the disembodiment of reading, and I assume that somewhere there must be a mid-20th century book or film or filmstrip that actually depicts for children how they are supposed to comport themselves nicely as they read, but I haven't located one, and if anyone has, I'd be grateful for a citation.

Michael Joseph
Rutgers University Libraries

My response:

In compiling and analyzing a pictorial database for the Iconic Books Project, we noticed the significant role of art in promulgating norms of reading behavior, especially posture. This appears as early as ancient Egyptian portraiture and ritual texts, shows up famously (though not uniquely either in time or culture) in late medieval and renaissance depictions of Mary's Annunciation, and remains a prominent feature of contemporary illustrative photography and art.

Posture varies, of course, depending on the material form of the text and also the situation of its use. In many religious communities from antiquity to the present, for example, liturgical reading takes place standing while devotional reading is usually depicted in a seated posture--often simultaneously in congregations where the liturgist reads the scripture from the pulpit while congregants follow along in their own Bibles. Maybe the increasing publication of genres for private use has led to emphasizing sitting modes of reading to the point of disembodiment (an idea that echoes devotional, even mystical reading practices), but I should point out that standing to read publicly remains the norm, even (especially?) in academic conference presentations.

Beyond these general observations, though, I can't point out much specific bibliography. Study of the embodied and material uses of texts is in its infancy, especially comparative study that begins to generalize about norms of reading and their social significance. That makes it, for me at least, a very exciting subject to work on!

Jim Watts
Syracuse University
jwwatts@syr.edu

Publishers embellishing physical books

2011-12-03T19:59:00.001-05:00

The Herald-Tribune reports a publishing trend of embellishing book covers and adding pictures to sell physical books:

Many new releases have design elements usually reserved for special occasions — deckle edges, colored endpapers, high-quality paper and exquisite jackets that push the creative boundaries of bookmaking. If e-books are about ease and expedience, the publishers reason, then print books need to be about physical beauty and the pleasures of owning, not just reading.

It seems to be working:

There are indications that an exquisitely designed hardcover book can keep print sales high and cut into e-book sales. For instance, “1Q84” has sold 95,000 copies in hardcover and 28,000 in e-book — an inversion of the typical sales pattern of new fiction at Knopf.

The attempt to create books that are beautiful objects not only emphasizes beauty over against e-books, but also permanence:

... “If we believe that convenience reading is moving at light speed over to e,” Mr. Schnittman said, using the industry shorthand for e-books, “then we need to think about what the physical qualities of a book might be that makes someone stop and say, ‘well there’s convenience reading, and then there’s book owning and reading.’ We realized what we wanted to create was a value package that would last.”

... In October, the British novelist Julian Barnes underscored that point when he accepted the Man Booker Prize for “The Sense of an Ending” by urging publishers to pay attention to aesthetics. “Those of you who have seen my book, whatever you think of its contents, will probably agree that it is a beautiful object,” Mr. Barnes told the black-tie crowd in London. “And if the physical book, as we’ve come to call it, is to resist the challenge of the e-book, it has to look like something worth buying and worth keeping.”

Exhibiting iconic books

2011-12-03T17:46:00.001-05:00

Nate Pederson on Fine Books & Collections points out:

A tip to any public libraries struggling with declining patronage: go digging around in your vault! The public library in Windsor, Ontario discovered a Bible from 1585 languishing away in its vault earlier this year. Librarians promptly put the book on display and saw a 40 percent increase in visitors last month.

In my paper on "Iconic Electronic Texts" for the Religion & Media Workshop in San Francisco last month, I argued that the same motive drives many digitization projects. Libraries and museums put there most iconic books online in hopes of bringing more people through their doors to see the real thing. Once there, they may buy physical momentos of the relic text, ranging from cheap postcards to expensive facsimile reproductions of the entire book. So, far from detracting from the appeal of physical books, digitization provides new means for marketing their display as relics.

Libraries symbolizing hope and ideals

2011-12-03T17:30:00.000-05:00

This fall brought several news storis showing that libraries--respositories of material books--continue to function as powerful symbols of the ideals of free thought, empowerment and counter-culture. The most obvious example was the "People's Library" that sprang up at the Occupy Wall Street protest in New York and was frequently highlighted in news coverage of the event.

This picture (from The People's Library, scroll down to October 11) captures much of the library's symbolic interest. "Literacy, Legitimacy and Moral Authority" reads the sign above the donations box. The media interest reflected the sentiment that the library was somehow representative of the movement. After police evicted the protestors, ruined books were displayed in front of the New York Public Library to portray repression of the movement (from The People's Library, scroll down to November 20).

Michael Lieberman posted pictures on Book Patrol showing the book theme in the protestors' signs, too.

The theme of libraries as tools of empowerment and liberation also appeared in the New York Times' story about the Read/Write Library's new location in Chicago:

Formerly known as the Chicago Underground Library, Read/Write rejects the selectivity of traditional libraries and collects “anything from university press to handmade artists’ books to zines made by 13-year-olds,” Ms. Taylor said. “We want to give people a much broader sense of who’s out there.”

That is rhetoric more frequently associated with the internet, but here motivating an all-volunteer effort to preserve and present a material collection.

The Nicholas Kristof in the NYTimes also highlighted work to extend literacy by founding libraries around the world:

John Wood handed out his 10 millionth book at a library that his team founded in this village in the Mekong Delta — as hundreds of local children cheered and embraced the books he brought as if they were the rarest of treasures. Wood’s charity, Room to Read, has opened 12,000 of these libraries around the world, along with 1,500 schools.

Kristof makes the virtues of literacy very clear: "Schooling is cheap and revolutionary. The more money we spend on schools today, the less we’ll have to spend on missiles tomorrow."

These stories illustrate the fact that books and libraries continue to function as powerful material symbols of people's hopes for a more equitable, enlightened and peaceful world.

Burying Outdated Missals

2011-12-03T16:01:00.001-05:00

On November 27th, use of the new translation of the Roman Catholic Mass became mandatory for English-speaking congregations. The Washington Post's coverage of the change emphasizes the more conservative tendencies of the new version, which replaces on produced in the 1960s after the Second Vatican Council. But what drew my attention was this parenthetical comment:

Millions of books are being replaced; each parish must buy its own. (What becomes of the old books? The U.S. Conference of Catholic Bishops recommends burying them on church grounds or in a parish cemetary.)

The statement of the U.S. Bishops' Conference also suggests ritualizing the disposal process by saying a blessing when retiring the outdated books. It notes that because books used in the liturgy are blessed, they should be treated "with respect."

The collection of essays edited by Kristina Myrvold, "Death of Sacred Texts," surveys how various religious traditions handle this problem. Dorina Miller Parmenter's essay in that collection points out that Christian traditions tend to have fewer mandates regarding the disposal of sacred books than some other religions, but that lay Christians often voice discomfort at simply trashing or recycling Bibles or other sacred texts. The bishops were responding to queries motivated by such concerns when they issued these instructions.

This is not, however, just a religious concern. Unease over book destruction or disposal is widespread Sacred texts only provide more focused examples of a broader concern, as several previous posts (here, here, and here, as well as the entries under the label "disposal" at left) have observed.

Presentations at AAR/SBL 2011

2011-11-29T08:17:00.001-05:00

Members of SCRIPT (The Society for Comparative Research on Iconic and Performative Texts) were active presenters at the annual meetings of the American Academy of Religion (AAR) and the Society of Biblical Literature (SBL), November 18-22:

Jim Watts (Syracuse) talked about "Iconic Electronic Texts, or How Ritual Makes Virtual Texts Material," in the Religion and Media Workshop's day-long session on "What’s Next for Texts: Scripting Religion in a Networked World" (November 18)
Dori Parmenter (Spalding) and Yohan Yoo (Seoul) presented to the AAR's Arts, Literature, and Religion Section's session on "The Arts of the Book: Reading Images, Looking at Words" (November 20)
Jason Larson (Bates) talked about "The Iconic Gospel as Monument: Gospel Books as Imperialized Sites of Memory in Late Antiquity" to the SBL's Religious World of Late Antiquity Section's session on "The Materiality of Texts / The Word as Object" (November 20)
David Dault (Christian Brothers) presented "'It Fell from Heaven': The United 93 Crash Site Bible as Icon and Totemic Object" to the AAR's Religion and Popular Culture Group (November 22)

SCRIPT CFP

2011-11-09T09:39:00.001-05:00

The Society for Comparative Research on Iconic and Performative Texts (SCRIPT) has issued an open call for papers for its May 4-5 concurrent meeting with the EIR/AAR in Waterloo, Ontario.

Please consider joining in doing new research on iconic books and performative texts. Click here for details about SCRIPT. Click here for online membership form. Membership includes an online subscription to Postscripts, which later this year will publish the papers from the third Iconic Books Symposium in 2010.

Creating Relics of Endangered Alphabets

2011-09-24T13:14:00.000-04:00

Tim Brookes has been documenting the world's alphabetic heritage by carving specimens on local curly maple in his Endangered Alphabets Project. The website explains his motivation:

Every one of the Endangered Alphabets (Inuktitut, Baybayin, Manchu, Bugis, Bassa Vah, Cherokee, Samaritan, Mandaic, Syriac, Khmer, Pahauh Hmong, Balinese, Tifinagh and Nom), carved and painted into a slab of Vermont curly maple, challenges our assumptions about language, about beauty, about the fascinating interplay between function and grace that takes place when we invent symbols for the sounds we speak, and when we put a word on a page—or a piece of bamboo, or a palm leaf.

The text in each case is Article One of the Universal Declaration of Human Rights. Brookes chose these alphabets because:

Writing has become so dominated by a small number of global cultures that those 6,000-7,000 languages are written in fewer than 100 alphabets. Moreover, at least a third of the world’s remaining alphabets are endangered–-no longer taught in schools, no longer used for commerce or government, understood only by a few elders, restricted to a few monasteries or used only in ceremonial documents, magic spells, or secret love letters.

The Atlantic, in describing his work, commented: "Letters in carved wood filled with black enamel paint ... make everything sharper and convey something of the awe of ancient inscriptions." Brookes art should certainly serve the purpose of relics, which is to contain and preserve things of great value, in this case, alphabets.

(h/t Fine Books and Collections)

The burden of saving a book collection

2011-09-24T11:58:00.000-04:00

In June, numerous media outlets (e.g. 1, 2) reported on the problems of Shaunna Raycraft of Saskatoon. She saved a collection of 350,000 books when a neighbor threatened to burn them. She and her husband brought a small house onto their property to store the books, but the weight of 30 tons of books threatened to collapse the building.

Raycraft tried selling the books on eBay, and to collectors and used book stores, but no one wants the task of sorting through them. ... "We are kind of at a standstill," said Raycraft. "I work at two jobs. My husband is a full-time student. We have three kids and no time. And no money. And so we're at the point now where were looking at having to burn some of the books ourselves."

The news coverage prompted almost twenty people to volunteer to help sort and dispose of the books. I have not found any later reports of how that effort is going.

Internet (Physical) Archive

2011-09-24T08:47:00.001-04:00

The Internet Archive was founded in 1996 to build an Internet library to offer permanent access for researchers, historians, and scholars to historical collections that exist in digital format. But this year it announced that it is also creating a physical archive to back-up its digital collection.

A reason to preserve the physical book that has been digitized is that it is the authentic and original version that can be used as a reference in the future. If there is ever a controversy about the digital version, the original can be examined. A seed bank such as the Svalbard Global Seed Vault is seen as an authoritative and safe version of crops we are growing. Saving physical copies of digitized books might at least be seen in a similar light as an authoritative and safe copy that may be called upon in the future.

As the Internet Archive has digitized collections and placed them on our computer disks, we have found that the digital versions have more and more in common with physical versions. The computer hard disks, while holding digital data, are still physical objects. As such we archive them as they retire after their 3-5 year lifetime. Similarly, we also archive microfilm, which was a previous generation’s access format. So hard drives are just another physical format that stores information. This connection showed us that physical archiving is still an important function in a digital era.

They are therefore creating a facility that can accomodate up to ten million items in long term storage.

They are accepting donations of large collections and libraries. Their comments about the donors feelings are pertinent to this blog:

Working with donors of books has been rewarding because an alternative for many of these books was the used book market or being destroyed. We have found everyone involved has a visceral repulsion to destroying books.

Arcimboldo's Librarian

2011-09-24T08:26:00.001-04:00

Michael Lieberman on Book Patrol lays some markers for tracking the influence of Giuseppe Arcimboldo's painting, The Librarian, in the sixteenth and twentieth centuries.

Arguing over digital texts

2011-09-23T23:12:00.000-04:00

In July, James Glieck writing in the New York Times Sunday Review, meditated on the digitization and web publication of rare manuscripts and books by libraries around the world. He celebrated the advantages of open access for historical research and derides critics of digitization such as Tristam Handy, who wrote in the Guardian that "it is only with MS in hand that the real meaning of the text becomes apparent: its rhythms and cadences, the relationship of image to word, the passion of the argument or cold logic of the case." Glieck responded:

I think it’s sentimentalism, and even fetishization. It’s related to the fancy that what one loves about books is the grain of paper and the scent of glue. ... We’re in the habit of associating value with scarcity, but the digital world unlinks them. ... Nor is obscurity a virtue. A hidden parchment page enters the light when it molts into a digital simulacrum. It was never the parchment that mattered.

Glieck did notice that desire for the material book, at least rare books and texts, continues unabated which he finds "odd":

Oddly, for collectors of antiquities, the pricing of informational relics seems undiminished by cheap reproduction — maybe just the opposite. ... Why is this tattered parchment valuable? Magical thinking. It is a talisman. The precious item is a trick of the eye. The real Magna Carta, the great charter of human rights and liberty, is available free online, where it is safely preserved. It cannot be lost or destroyed. An object like this — a talisman — is like the coffin at a funeral. It deserves to be honored, but the soul has moved on.

The label "magic" is the oldest (really: thousands of years old) put-down of scribal culture. This blog concurs with recent scholarship on magic that such polemics obscure transactions of real social power, whether in the form of magical objects or material (or, for that matter, digital) texts. We should therefore remember that a digital text, after all, is composed of matter too. It can certainly be destroyed (rather easily, in fact), and even all the copies of a text can disappear (less easily, but very likely as years turn into decades and centuries). When that happens, I doubt its soul will be any easier to find that those in human bodies.

E-Books and Print-On-Demand in the News

2011-09-23T23:04:00.000-04:00

A busy spring and summer made me neglect this blog. It's time to dig into the accumulated pile of news of (iconic) books in the news. Doing so immediately reveals one advantage of procrastination: I can now pull together a series of items of about the rise of e-publishing.

In April, the American Association of Publishers revealed that the number of e-books sold in February surpassed the number of hardback and softback sales together. Digging further into statistics showed, however, that e-books grossed the published $90 million, print books still grossed $215 million. By September, the Association was reporting that e-book sales were taking market away from mass-market paperbacks in particular. And Michael Lieberman on Book Patrol pointed out the trend that the headlines missed:

While much of the focus has centered on the meteoric rise of e-books and their effect on the publishing industry it is the print-on-demand segment that has really taken off. In 2010 there were almost 8 times the number of print-on-demand titles then traditional titles!

APHA Conference Early Bird deadline approaching

2011-09-10T19:52:00.006-04:00

For folks who might be interested in attending the 2011 American Printing History Association conference in San Diego this fall, the deadline for Early Bird registration is this Thursday, September 15th.

The theme this year is "Printing from the Edge":

What have been the transformative moments in printing history that have changed the direction of printing, typography, papermaking, bookbinding, or book design, and moved us to a new edge? What are today’s frontiers? Where is tomorrow’s edge?

The conference takes place October 14-15 at UC San Diego. More information can be found here at the APHA website.

SCRIPT-related events at the AAR/SBL

2011-09-04T16:21:00.001-04:00

Iconic Books and SCRIPT events will be taking place during the simultaneous meetings of the American Academy of Religion (AAR) and Society of Biblical Literature (SBL) in San Francisco:

Friday, November 18, 9:00-4:30 - "What’s Next for Texts: Scripting Religion in a Networked World" - The Religion and Media Workshop

Sunday, November 20, 9:00-11:30 am - "The Arts of the Book: Reading Images, Looking at Words" - AAR's Arts, Literature, and Religion Section

Sunday, November 20, 1:00-3:30 pm - "The Materiality of Texts / The Word as Object" - SBL's Religious World of Late Antiquity Section

Monday, November 21, 6:00-8:00 pm - SCRIPT ANNUAL MEETING: Library Bar, Hotel Rex, 562 Sutter Street

Dault on NYTimes, Vatican and Bible

2011-09-04T16:13:00.000-04:00

David Dault, on Material Scripture, compares Kenneth Woodward's characterization of the editors of the New York Times wielding cultural power like the "Magisterium" with the power of editors of mass-marketed Bibles. Dault had already compared Bible editors with the magisterium in his doctoral dissertation, and now brings the leading American newspaper into the same set of comparisons:

What interests me about Woodward's assertion above is the ideological power that is brought to bear when these magisterial effects are wedded with certain types of material objects. That editors and corporations control the content (and therefore, to an arguable extent, the possible readings) of books and newspapers is plain. But the Bible is not an ordinary book, just as the Times is no ordinary newspaper, in terms of the relative cultural power wielded by both.

By virtue (is this the proper word?) of their respective material presentations, the editorial decisions that go into the construction of an imprint of a Bible version or an issue of the Times are of an elevated ideological nature. Words in the New York Times are different, in their weight and influence, than similar words found in the Chattanooga Times, for example.

Dault's comments are well worth reading and digesting in full. But including the NYT in this set of comparisons highlights one difference between mass-produced Bibles on the one hand and the newspaper and the Vatican’s Congregation for the Doctrine of the Faith: for the latter two, prestige is vested in the institutions they represent and only derivatively in the documents they produce and distribute. Bibles, on the other hand, carry their prestige for being the material objects that they are; their publishers and editors are as likely to derive prestige from the product they produce.

Digital Destruction of Values

2011-09-04T16:10:00.001-04:00

Alan Kaufman wrote an essay in Evergreen comparing the decimation of book culture by digitization to the holocaust:

the awful scene is reoccuring everywhere: venerable, much beloved bookstores closing and that portion of the populace who cherish books—an ever-shrinking minority—left baffled and bereft; a silent corporate Krystallnacht decimating the world of literacy.

The comparison prompted ridicule from Newsweek (note Kaufman's response at the bottom). But though overstated, I think Kaufman's piece is important for emphasizing the sense of sacrality that many people attach to books. He also points out the dualism inherant in the electronic separation of text from physical artifact:

[Mass media] in subtle ways positions the destruction of book culture like so: “books” in and of themselves are nothing, only another technology, like the Walkman or the laptop. What is sacred are the texts and those are being transferred to the Internet where they will attain a new kind of high-tech-assured immortality. Like dead souls leaving their earthly bodies the books are, in effect, going to a better place: the Kindle, the e-book, the web; hi-tech's version of Paradise.

... The book is fast becoming the despised Jew of our culture. Der Jude is now Der Book. Hi-tech propogandists tell us that the book is a tree-murdering, space-devouring, inferior form of technology; that society would simply be better-off altogether if we euthanized it even as we begin to carry around, like good little Aryans, whole libraries in our pockets, downloaded on the Uber-Kindle.

Further, we are told that to assign to books a particular value above and beyond their clearly inferior utility as a medium for language is to mark oneself as an irrelevant social throwback. ... As to the bookstore, it is like the synagogue under Hitler: the house of a doomed religion. And the paper book is its Torah and gravestone: a thing to burn, or use to pave the road to internet heaven.

... To me, the book is one of life's most sacred objects, a torah, a testament, something not only worth living for but as shown in Ray Bradbury's ‘Fahrenheit 451’, something that is even worth dying for.

... Not since the advent of Christianity has the world witnessed so sweeping a change in the very fabric of human existence. Behind the hi-tech revolution is an idea of Progress that in many regards resembles the premises of Christianity itself. The superseding of the new way over the old, of the New Testament over the Old Testament, the discrediting of the traditional as inferior or even evil, a sense of powerful excitement about the revolutionary, and of course, most importantly, the promise of heavenly immortality over the temporal limitations of the wasting physical body—the accursed haptic book versus the blessed Holy Ghostly Internet—all these earmark the hi-tech pogrom against the book.

Heinrich Heine, the early 19th century German Jewish poet, wrote: “"Where they burn books, they will ultimately also burn people." The advent of electronic media to first position in the modern chain of Being—a place once occupied by God—and later, after the Enlightenment, by humans—is no mere 9/11 upon our cultural assumptions. It is a catastrophe of holocaustal proportions. And its endgame is the disappearance of not just books but of all things human

The benefit of Kaufman's over-heated rhetoric is that it make very clear that books are about values. We pursue the study of iconic books in order to explain why books carry such values. Commenting on Kaufman's article on the SHARP list, Bill Bell notes that "it has for generations been conventional to invest books with human characteristics." He provides three examples:

Books are the quietest and most constant of friends; they are the most accessible and wisest of counselors, and the most patient of teachers. - Charles W. Eliot

The scholar only knows how dear these silent, yet eloquent, companions of pure thoughts and innocent hours become in the season of adversity. When all that is worldly turns to dross around us, these only retain their steady value. - Washington Irving

For friends... do but look upon good Books: they are true friends, that will neither flatter nor dissemble. - Francis Bacon

I think Kaufman is right that e-texts do not carry values the same way. Why that is the case must have to do with our own embodied natures. The realms of values--religion, ethics, literature, aesthetics--require physical artifacts with which our bodies can interact. The ephemeral texts cascading down my computer screen do not fill that bill very well.

Ark of the Covenant in Zimbabwe

2011-09-04T16:04:00.000-04:00

The Ark of the Covenant--that fabled container of the most iconic of texts, the Ten Commandments--has had considerable impact on the folklore and practices of several African peoples. Now the BBC reports that a replica of the ark that is possibly 700 years old has been placed on display in Harare, Zimbabwe.

The "ngoma lungundu" belongs to the Lemba people - black Africans who claim Jewish ancestry. They say the vessel was built almost 700 years ago from the remains of the original Ark ...

Tudor Parfitt, who rediscovered the artefact three years ago, told the BBC he believed it was the oldest wooden object ever found in sub-Saharan Africa.

"On each corner there is the remnants of a wooden ring, and obviously at one point, it was carried by inserting poles through these two rings on either side," he said.

"Of course in the biblical account, that's precisely how the Ark of the Covenant was carried across the wilderness."

The BBC's Steve Vickers in Harare says the vessel was unveiled to great fanfare at the city's Museum of Human Science.

Lemba leaders from across Zimbabwe attended the ceremony, along with government ministers.

This ceremony demonstrates once again the political as well as ethnic legitimacy that can be at stake in the preservation and display of iconic texts, or their reliquaries.

Scroll, Codex, E-Book

2011-09-04T12:39:00.000-04:00

Lev Grossman, in "From Scroll to Screen" in the New York Times today, makes a very important contribution to the comparisons between paper books and e-books. He rightly points out that the most important precedenct for this technological change in book production is not the invention of printing by Guttenberg and others, as much tech PR maintains. It is rather the invention of the codex and its adoption by Christians in place of the scroll that dominated ancient literature. Now as then, the material form of the book makes a big difference to how readers use it:

But so far the great e-book debate has barely touched on the most important feature that the codex introduced: the nonlinear reading that so impressed St. Augustine. If the fable of the scroll and codex has a moral, this is it. We usually associate digital technology with nonlinearity, the forking paths that Web surfers beat through the Internet’s underbrush as they click from link to link. But e-books and nonlinearity don’t turn out to be very compatible. Trying to jump from place to place in a long document like a novel is painfully awkward on an e-reader, like trying to play the piano with numb fingers. You either creep through the book incrementally, page by page, or leap wildly from point to point and search term to search term. It’s no wonder that the rise of e-reading has revived two words for classical-era reading technologies: scroll and tablet. That’s the kind of reading you do in an e-book.

... Indeed, the codex isn’t just another format, it’s the one for which the novel is optimized. ... But if we stop reading on paper, we should keep in mind what we’re sacrificing: that nonlinear experience, which is unique to the codex. You don’t get it from any other medium — not movies, or TV, or music or video games. The codex won out over the scroll because it did what good technologies are supposed to do: It gave readers a power they never had before, power over the flow of their own reading experience.

A/V Texts: E-Reading with Music

2011-09-01T12:56:00.005-04:00

Betsy Morais on The Atlantic's blog, offers some fascinating thoughts on the future of e-reading: add a soundtrack to your e-book.

For those of us interested in sacred texts, what would you pair with, say, the Rg Veda's opening chapters, Kojiki on the Sun Goddess, or the book of Revelation? (Of course, we know the Revelation one: "Ride of the Valkyries"!)

The final paragraph goes some way toward delineating the power of the medium on the message:

What plays on inside a reader's head might be the ultimate value of reading. In silence, the mind can parse through a phrase without distraction, and attention can be paid to meaning more than pace. As Blaise Pascal wrote in 1670, "The sole cause of man's unhappiness is that he does not know how to stay quietly in his room." Then again, a soundtrack that performs the words on the page might shut out the incessant whirring of the world to provide, for those who want it, a way of plugging yourself into a book.

Of course, it all reminds me too of Friedrich Kittler's Heidegger-inspired fear of everything being reduced to The Code...

King James Version Anniversary Celebrations

2011-06-24T02:14:00.000-04:00

The 400th anniversary of the publication of the Authorized Version, popularly known as the King James Version, has stimulated various commemorations and celebrations. The King James Bible Trust was established to organize and track commemorations of the anniversary; its website tracks events around the world. It shows that events are being organized to commemorate and further ritualize all three dimensions of this iconic translation.

In the performative dimension, the Trust is sponsoring a "competition for young composers, using texts from the KJV" in choral compositions. Many commemorations focus on reading the KJV aloud: Shakespeare's Globe Theatre in London began its 2011 season with an eight-day long "unstaged cover-to-cover reading of The King James Bible recited between Palm Sunday, 17 April and Easter Monday, 25 April" (ICN March 22).

In the semantic dimension, various lectures, symposia and conferences are focusing scholarly attention on the KJV. The largest is probably the Society of Biblical Literature's International Meeting which is being held in London in July in honor of the anniversary. Twenty-four papers will address the nature of the translation and its literary influence, themes that are also getting attention at the society's annual meetings in Atlanta last November and in San Francisco this coming November.

In the iconic dimension, many libraries and museums are mounting exhibits in honor of the anniversary, ranging from displays of a couple of historic copies such as at Auburn University to the larger display in the Archbishop of Canterbury's Lambeth Palace. Some museums have seized on the anniversary to stage more general exhibits about Bibles, such as at the University of Toronto and the "Passages" exhibit of the Oklahahoma City Museum of Art, a "14,000-square-foot interactive, multimedia exhibition for all ages." A collaboration between the Folger Shakespeare Library in Washington, the American Library Association, and the National Endowment for the Humanities is offering three copies of a travelling exhibit to forty U.S. libraries in 2011 through 2013.

All this activity ritualizing the three dimensions of the KJV should reinforce its prestige in English-spearking cultures, despite the competition from ever-more translations in more contemporary idioms.

The Ezekiel Plates

2011-06-24T01:25:00.000-04:00

The Jerusalem Post reported that the Israel Museum is trying to date the mysterious Ezekiel Plates. These 66 stone tiles containing the entire Hebrew text of the book of Ezekiel were reportedly found in the traditional tomb of Ezekiel in Iraq.

... each marble or black basalt tile is about 12 inches square and contains raised lettering on one side in an ancient Hebraic script, with no spaces between the words. Examples of such raised lettering are known from the distant past, though most ancient stone tablets had the words etched or chiseled into the stone.

... the tiles were supposedly found over 100 years ago when visitors to the traditional tomb of Ezekiel in the small Iraqi town of Kfar al-Kafil, located about 50 miles south of Baghdad, noticed a stone tile had fallen off the inside of the burial chamber. Oddly, its back side contained an ancient lettering which had been deliberately hidden, facing the wall. Other tiles were removed and similar inscriptions were found on their back sides as well.

An explanation for this tomb inscription may be provided by the Talmud:

... there is an old Talmudic tradition that Israel's prophets and other great sages were often buried with copies of their writings. One such Talmudic legend held that the original book of Ezekiel was buried with the prophet in his tomb and was left there to be revealed in the last days.

That may not help in dating the text. But it does suggest that the Ezekiel Plates may be examples of eschatalogical texts that were created to be buried until a future or last age (see my previous blog entry, Burying Iconic Books).

Tripitaka Koreana (3)

2011-06-23T09:53:00.000-04:00

I have twice already blogged about the Tripitaka Koreana (here and here), the 13th-century collection of 88,000 wooden printing blocks of Buddhist sutras stored and displayed in the Haeinsa monestary in Korea. On Sunday, I was lucky to see a procession in Seoul that began the cellebrations of the millenial anniversary of the carving of the original set of printing blocks. Participants carried reproductions of the print blocks on their heads or backs through the streets of the city, preceded by palanquins containing more blocks and followed by dancers and soldiers in period costumes. It was a vivid example of how ritualizing the iconic dimension of texts allows broad participation by lay people who are unlikely to have the linguistic skills necessary to read and interpret these Chinese texts.

Imitation Bible

2011-05-28T17:55:00.000-04:00

The Good Book: A Secular Bible by British philosopher A. C. Grayling offers alternative content to the Christian Bible, but imitates its form, including two columns of text on each page, King James-sounding English, and familiar section titles, such as "Genesis," "Parables," and "Epistles." The collector of the volume explained the format to an audience in Virginia, reported The Christian Post: "Part of the success of the religious Bible is the function of the way it's organized, the way it presents itself," said the professor of Philosophy at Birkbeck College, University of London. "When you print something double column, chapter and verse, it's a very accessible, very inviting format." (The publishers, however, do not seem to have gotten on board: the book does not look very Bible-like.)

Reviews of the format have been decidedly mixed. The Telegraph called it "cheeky," while the New York Times review complains about Grayling's failure to cite the sources of his material and wonders, "Is this book an odd joke? A parody of the Bible?" The Guardian offers a more flattering account by focusing largely on Grayling rather than his book.

I haven't seen a copy of The Good Book yet, but it sounds as if Grayling has attempting to preserve the Bible's iconic form while replacing its semantic content. His mistake, I think, lies in failing to realize that the social power of scriptures is generated by being ritualized in semantic, iconic and performative dimensions. A Bible without a network of congregations to ritualize it is no Bible at all.

Ten Commandments (movie) Commemorative Gift Box

2011-05-28T15:30:00.000-04:00

Paramount Home Entertainment is marketing its 55th anniversary gift set edition of Cecil B. DeMille's The Ten Commandments in iconic style. As the New York Times reports:
It’s all packaged inside a dictionary-size box with a lenticular 3-D image of the Red Sea on the front; when the sea is “parted” on a built-in hinge, a plastic reproduction of DeMille’s sacred tablets rises majestically into view. The tablets themselves split open to reveal the six discs, which contain both DeMille’s famous 1956 version of the story starring Charlton Heston and his 1923 silent feature with Richard Dix that was his first pass at the material.
But the article complains of "tacky" execution: "And what’s worse, the tablets don’t work: the clasps holding the discs in place easily come loose, allowing the discs slip and slide against each other." But then, the complaint that the Ten Commandments don't work is hardly new ...

Library Use Statistics: Up!

2011-05-28T15:01:00.002-04:00

Bookseller Timothy McSweeney, produced a six part report on "The State of Publishing" in February that emphasizes, as he puts it:

The good news is that there isn't as much bad news as popularly assumed. In fact, almost all of the news is good, and most of it is very good. Book sales are up, way up, from twenty years ago. Young adult readership is far wider and deeper than ever before. Library membership and circulation is at all-time high.

I find the statistics that he gathered on library usage particularly interesting:

The more libraries I spoke with, the more I realized they are not only doing well, but that they did, in 2010, easily surpass historic rates of user growth in all fields—most importantly, borrowed items and registered borrowers.

McSweeney's statistics did not go unchallenged. Jane Friedman of Writer's Digest disputed his statistics on library usage, publishing and readership and Jeremy Dibbel of PhiloBiblos finds them "incomplete." The debate over the future of the book seems to be hamstrung by the fact that there is no agreement about the book in the present, or even the very recent past.

But before we leave the subject, I need to point out an observation that Jane Friedman makes about McSweeney's in a postscript to her critique:

I have been a longtime fan of McSweeney's. As my colleagues at Writer's Digest could tell you, I would repeatedly bring their publications to team meetings and say: THIS is what we need to do. I admired how their physical production was as much a piece of art as the writing contained inside. It made the print product worth having and worth investing in. I think a segment of print publishing may end up going in this direction. (Book as talisman, as keepsake, as identity giver.)

It is natural so see iconic books and e-books as opposites, but my recent research suggest their relationship is much more complicated. More on that later ...

Group Identity and the Possession of Texts

2011-05-28T14:28:00.000-04:00

Groups (families, ethnic groups, religions, nations) make texts iconic when they base ownership claims on some kind of historic identification with the texts, their authors or previous owners. The problem is, of course, that these identity claims often come into conflict with those of others. Many such conflicts rage over texts and other artifacts in Western museums, but I know of few that illustrate the stakes for group identity as clearly as the argument over who should get the Iraqi Jewish archives.

Alex Joffe in Jewish Ideas Daily describes the situation of the archive discovered in 2003 by American troops in a building of the Iraqi secret police:

The earliest item dates to 1568, but most of the other materials are from the late-19th and early-20th centuries.Judeo-Arabic manuscripts, Torah scrolls and mantles, children's primers, family photographs, letters, all seized from Iraq's long-banished Jews. Through a confluence of initiatives involving the U.S. military, the Iraqi opposition, the Coalition Provisional Authority, and the Iraqi State Board of Antiquities and Heritage, the trove was transported to the U.S. where it was freeze-dried, conserved, and photographed. It remains in the charge of the National Archives and Records Administration and the Center for Jewish History.Representatives of the Iraqi Jewish community in Israel have staked a claim to the trove. But so, for its part, has Iraq itself, whose new Minister of Tourism and Antiquities has named the return of the archive as a top priority.

After recounting the history of Jewish persecution in Iraq, Joffe asks: "By what right should a society that barely tolerated and then expelled its Jews, and that loathes and forbids the presence of Jews now, be given 27 cases of Jewish documents and books?" He suggests: "International refugee law provides for 'non-refoulment': that is, refugees must not be returned to a situation where they would be put in jeopardy. Might a similar principle be considered for antiquities?"

SCRIPT Program

2011-04-25T07:38:00.004-04:00

Here is the program of SCRIPT's panels in its concurrent meeting with the AAR-EIR in Syracuse on May 6-7. The program for the entire conference is available here.

ICONIC BOOKS (Friday 12:00-1:30)

Nancy Menning “Wunderkammern as more than iconic: Watts’s model of scriptures and the Book of Nature”
David Dault “The Strange Case of the United 93 Bible: Tragedy, Iconicity, Materiality”
James W. Watts “Iconic Electronic Texts, or How Ritual Makes ‘Virtual’ Texts Material”

TEXTS AND IDENTITY (Friday 1:45-3:15)

Marcie Middlebrooks “The Inner Spirit and Outer Performance of Korean Buddhist Shinhaeng-dam Stories”
Steven Christopher Johnson “Empowering Oppression: LGBT Gaudiya Vaishnava Scriptural Interpretation”
Margaret Robinson “Pride, Performance and Praise: Bisexual Anthology as Bible”

TEXT AND COMMUNITY (Friday 3:30-5:00)

Chris Duncanson-Hales “RastafarI ‘Q:’ National Geographic “Modern Ethiopia” and “Coronation Day in Addis Ababa””
Cecile Marie Wilson “The iconic status of the original manifestos seems confirmed by AMORC’s recent emulation of them.”

IMAGE AND BOOK (Saturday 8:30-10:30)

Karl Ivan Solibakke “The Gospel of the Haunted: Arnold Daghani’s What a Nice World”
Glenn Jonathan McCullough “Blake’s Job and the Alchemical Tradition”
Judith Oliver “A Multi-Media Performance of the Easter Liturgy In A Nun’s Choirbook from Late Medieval Germany”
Jason Neelis “Rebirth Narratives in Gandhāran Buddhist Literary and Material Cultures – Different locative tendencies in early manuscript fragments, art, and pilgrimage accounts”

SCRIPT ROUNDTABLE DISCUSSION (Saturday 10:45-12:15) with Brent Plate, David Dault,
Joanne Waghorne, and James Watts.

SCRIPT membership & Postscripts

2011-04-02T11:36:00.005-04:00

SCRIPT membership now includes an online subscription to current and back issues of Postscripts: The Journal of Sacred Texts and Contemporary Worlds, which later this year will be publishing a special issue containing the papers from the three Iconic Books symposia held in 2007, 2009 and 2010. Memberships including that subscription are $70 (45 GBP); student memberships without the subscription cost $15. Apply for membership at the Postscripts SCRIPT member's page.

The Society for Comparative Research on Iconic and Performative Texts (SCRIPT) was founded in 2010 to encourage new scholarship about the social functions of books and texts that exceed their semantic meaning and interpretation, such as their display as cultural artifacts, their ritual use in religious and political ceremonies, their performance by recitation and theater, and their depiction in art.

The society sponsors programming at existing regional and international scholarly meetings and at colleges and universities. Next month, SCRIPT is sponsoring four panels meeting concurrently with the Eastern International Regional Meeting of the AAR in Syracuse (May 6-7). We welcome ideas for other programs and venues to host them. For more information, see www.script-site.net.

Burying Iconic Books

2011-03-18T13:44:00.004-04:00

The University of Chicago's Martin Marty Center is showcasing Max Moerman's essay, "The Death of the Dharma: Buddhist Sutra Burials in Early Medieval Japan" on its Religion and Culture Web Forum this month. The essay originally appeared in The Death of Sacred Texts, edited by Kristina Myrvold.

I was asked to write a short response to Moerman's essay. It concludes:

... Book and text rituals, which include their public performance and interpretation as well as their physical display and manipulation, serve to focus the attention of communities on enduring values. They cherish texts that contain those values as material representations of them, as relics of their faith. Anxiety about the future fuels efforts to reproduce and preserve those texts, so that they become material guarantors of cultural and religious persistence and, in Moerman's words, “a rhetorical center around which other personal, familial, and political anxieties converge” (p. 86).

Find the rest of it, as well as two other responses, here.

MLA CFP on Religion & History of the Book

2011-03-07T20:34:00.002-05:00

From SHARP-L comes this call for papers:

Religion and the History of the Book

Special Session for the 2012 MLA convention

How technologies of inscription have shaped religious thought and practice; how religious discourses have affected the form of the book and other textual media. Send 250 word abstract to travis_decook@carleton.ca by March 15, 2011.

SBL CFP on Materiality of Texts

2011-02-04T14:08:00.005-05:00

The call for papers for Novembers's Society of Biblical Literature meeting in San Francisco includes this request for a thematic panel on "The Materiality of Texts / The Word as Object":

At some point in the development of sacred texts, readers became aware of them as material entities. How did this awareness affect their adornment, both inside with ornate calligraphy and illuminations, and outside with ornamented covers? How did this development influence ritual practices? What happens to our understanding or even interpretation of text when it depends as much, if not more on the materiality of the text than on the words themselves? How does thinking about the materiality of ancient texts (and attendant technologies) provide insight into the development of ritual practices and other embodied ideas of the sacred?

The panel will be co-sponsored by three program groups: Religious World of Late Antiquity, Art and Religions of Antiquity, and Social History of Formative Christianity and Judaism.

NYC Private Libraries

2011-02-04T14:01:00.004-05:00

Michael Lieberman on Book Patrol has mined the online photographs of the Museum of the City of New York to put together a collection of pictures of the private libraries of famous New Yorkers, such as this one of Thomas Edison in his library:

Bindings for Interior Designers

2011-02-04T13:32:00.004-05:00

Some custom book binders have found a profitable business in creating custom mathing bindings to make libraries match the work of interior designers, according to a New York Times article from last month.

In this Kindle-and-iPad age, architects, builders and designers are still making spaces with shelves — lots and lots of shelves — and turning to companies like Mr. Wines’s Juniper Books for help filling them.

Jeffrey Collé, a builder of vast Hamptons estates that mimic turn-of-the-century designs, wouldn’t think of omitting a library from one of his creations. A 16,800-square-foot Shingle-style house on 42 acres in Water Mill, N.Y., comes with a $29.995-million price tag and a library Mr. Collé had built from French chalked quarter-sawn oak; with about 150 feet of shelf space, there is room for more than 1,000 books.

It’s up to the buyers or their decorator to fill that space, said Mr. Collé, who has collaborated with Bennett Weinstock, a Philadelphia decorator known for his English interiors, on some of his libraries. ...

SCRIPT call for papers

2011-01-25T08:50:00.002-05:00

The first open call for papers of a meeting of SCRIPT has been extended until January 31st. SCRIPT will meet concurrently with the Eastern International Region of the American Academy of Religion at Syracuse University, May 6-7. We invite paper proposals on all aspects of the iconic and performative dimensions of books and other texts.

Library Girl

2011-01-13T09:41:00.006-05:00

Librarians are a not-infrequent theme of love songs (think "Marian the Librarian" in Music Man), but this great song by Reina Del Cid is the first I've heard from the librarian's perspective, or at least the perspective of the library work-study student. Enjoy!

Lyrics (dedicated to "To all kindred nerds"):

Shelving books on the night shift
It takes some time, but I guess I like it
Dewey's decimals keep me company

Out the window, you are dancing
With those girls who can't stop laughing
Lip-gloss, too hot, fake-baked drama queens

You were drinking a margarita
I was reading My Antonia
I got to thinking that

I don't fit inside that world
And I'm not like those other girls
Oh no, I'm not, I think a lot
But please don't be afraid

Just 'cause I navigate the media
And use encyclopedias
It doesn't mean that I don't need
A boy just like you to talk to

Set my cup back on its saucer
At the coffee shop, reading Chaucer
With my iPod on my favorite track

The girls you're with get turtle lattes
Decaf, skim-based, extra frothy
But you and I both drink our coffee black

You were talking about ACDC
And I was playing my Puccini
I got to thinking that

Repeat Chorus

You can buy me a margarita
And I will lend you My Antonia
You can take me to ACDC
And I'll play you my Puccini
It doesn't matter that

I don't fit inside that world
I'm not like those other girls
Oh no, I'm not, I think a lot
But you are not afraid.

That I navigate the media
And use encyclopedias
It doesn't mean that I don't need
A boy just like you to talk to

The Logos Made Flesh

2011-01-10T13:04:00.005-05:00

Interesting little piece in the Sunday NY Times by Steven Heller, a regular there on graphic design. Heller has several excellent books on graphic design and culture, including the recent, "Pop: How Graphic Design Shapes Popular Culture."

Of note is the connection made between the simplicity of a corporate logo and the potentially magical, talismanic properties it might invoke. There is the wonderful, ongoing power of visual symbols, and capitalism's necessary reliance on the imaged fetish.

The Risks of Reading the Constitution Aloud

2011-01-02T14:29:00.004-05:00

The Washington Post reports that the new Republican majority in the U.S. House of Representatives plans to open the new session on January 6th by reading the Constitution aloud. They will also "require that every new bill contain a statement by the lawmaker who wrote it citing the constitutional authority to enact the proposed legislation."

The article goes on to quote some who dismiss these new rules as "symbolic flourishes" and "cosmetic." That is a typical reaction from a culture, especially academic culture, that has been trained for millennia to underestimate the power of rituals. But I wonder if the Tea Party advocates of these ceremonies understand their social effects either.

The U.S. Constitution, together with the Declaration of Independence, has long been ritualized in both its semantic dimension (the court decisions and legal commentaries that make up the vast literature on constitutional law) and its iconic dimension (most obviously in its shrine in the Rotunda of the U.S. National Archives which provided a memorable backdrop for Pres. Obama's speech about Guantanamo Bay in 2009). But ritualization of its third, performative, dimension lags behind. Since Congress established September 17th as Constitution Day in 2004, however, this annual event has included recitations of the Constitution's preamble by dignitaries and school children.

In a 2004 article analyzing the movement to establish or defend Ten Commandment's monuments in court houses, I suggested that it was an attempt to gain for the Bible the same iconic recognition as the Constitution. The ritualized readings of the Constitution in Congress and elsewhere could conversely be understood as (subconscious?) efforts to grant this document the status of scripture. Andrew Romano observed in Newsweek that Tea Party's rhetoric of constitutional rhetoric echoes the Christian right's rhetoric of biblical reverence in the early 1990s. Rep. Ron Paul has been the most explicit but hardly the only right-wing politician to suggest that the Constitution is divinely inspired.

Analogies between the U.S. Constitution and the Bible are actually not new. Soon after ratification it was being hailed as a product of divine providence. People still regularly repeat Supreme Court Justice William Johnson's description, in 1823, of the Constitution as "the most wonderful instrument ever drawn by the hand of man." The country's history has witnessed periodic attempts to ritualize its performance regularly through school recitation competitions and public pageants. But statements like Rep. Paul's quickly draw withering criticism from religious leaders and commentators fearful that the Bible's unique status in Christian culture may be challenged. Though many cultures and religions employ multiple scriptures without any difficulties, Protestant Christianity tends to emphasize the Bible's sole authority. Thus ritualizing the Constitution's performance, like its iconicity, risks splitting conservative religious support.

Nevertheless, repeated ritual practices frequently generate beliefs as much as reflect them. Once Congress starts reading the Constitution, it is unlikely that any American politician will try to stop the practice at some future time. This ongoing tradition of public readings could spawn imitation in other settings and may, as Tea Party supporters hope, generate even greater reverence for the country's foundational document. Doing so, however, will highlight the question of its status relative to religious scriptures in general and, in mostly Christian America, to the Bible in particular.

Rallies Defend Pakistan's Blasphemy Laws

2010-12-31T17:39:00.005-05:00

I have already had reason to comment that Pakistan's draconian blasphemy laws fuel the invention of charges of Qur'an desecration in that country (see also my case study comparing different cultures). However, the efforts of human rights organizations to change the law seem to be suffering setbacks this month. The New York Times reports:

A crippling strike by Islamist parties brought Pakistan to a standstill on Friday as thousands of people took to the streets and forced businesses to close to head off any change in the country’s blasphemy law ....
The general strike and protests Friday are an indication of the power Islamists hold on the streets of Pakistan. It is also a sharp contrast to the campaigns by rights activists and opponents of the blasphemy laws who have vented their opposition and discontent mostly on the Internet and social networks like Facebook and Twitter. Protest rallies by rights activists have been ineffective and relatively small.
... the huge show of force by religious parties, and even the attention local news media outlets gave them on Friday, would only embolden the religious elements in the country, analysts said. The dynamic was such that “the government may not be able to make any changes in the blasphemy laws in the coming years,” Mr. Rais predicted.

Qur'an written in Saddam Hussein's blood

2010-12-22T17:16:00.004-05:00

The Guardian reports on the fate of a bizarre relic: a Qur'an written in Saddam Hussein's blood.
Over the course of two painstaking years in the late 1990s, Saddam Hussein had sat regularly with a nurse and an Islamic calligrapher; the former drawing 27 litres of his blood and the latter using it as a macabre ink to transcribe a Qur'an. But since the fall of Baghdad, almost eight years ago, it has stayed largely out of sight - locked away behind three vaulted doors. It is the one part of the ousted tyrant's legacy that Iraq has simply not known what to do with.

The article goes on to discuss how the Iraqi government is dealing with other monuments and relics of the dictators reign.

I suspect, though, that the Blood Qur'an will prove to be a unique problem for them. It combines in one relic an object of the most intense veneration for Muslims, the Qur'an, with a bodily substance closely identified with the deposed and executed dictator, his blood. Here the political pressure for its preservation and for its destruction will both be felt most fiercely.

Books have often functioned as relics of venerated figures that rival in importance their bodily relics. But in this case, the book IS a bodily relic.

LA Public Library's Photo Archives

2010-12-22T17:05:00.004-05:00

Now Book Patrol draws our attention to the photo archives of the Los Angeles Public Library. Some distinctive pictures here of the politics of books in 1962, by two different parties:

Boston Public Library's Photo Archive

2010-12-12T17:15:00.003-05:00

Michael Liebermann on Book Patrol calls attention to the fact that the Boston Public Library has put 15,000 images from their archives on Flickr. They include vintage advertisements like this 1895 poster

and also images of the libraries and their patrons, like this of the Dorchester Branch's summer reading club:

Book Addiction

2010-11-30T19:53:00.003-05:00

From Incidental Comics (h/t Jim Getz):

Iconic Manga

2010-11-16T17:20:00.004-05:00

I'm just back from a few weeks researching gardens in Japan, the kind of Zen-type designs that are most idealized in a place like Ryoan-ji. The wonderful thing about Japan, like so many modern contemporary places today, is the ancient-modern juxtaposition that stares you down around every corner. You can walk out of the austerity of a 500-year old garden and in five minutes be at the local 7-11 skimming pages of the latest manga series. Which is somewhat what I did.

Along the way I stumbled upon the manga title Seinto oniisan, which usually gets translated into English as "Saint Young Men," but also carries "brotherly" connotations. The brothers in question are none other than Jesus and Buddha, who take a vacation from otherworldly life to shack up together in the Tokyo suburb, Nachikawa. They share a spartan, tatami-clad flat, wonder over new technology, do their own laundry (mostly jeans and t-shirts with various Buddhist and Christian references), visit amusement parks, get their food from the local 7-11, and celebrate Christmas and Shinto festivals.

continue reading at NYU's The Revealer

"Most Beautiful" Campus Libraries

2010-11-10T08:15:00.005-05:00

Campus Grotto has produced a list and pictures of the "Most Beautiful Campus Libraries" (reproduced as a top-ten list by Huffington Post). It is limited to U.S. colleges and universities. Nevertheless, it is obvious that the list is dominated by architectural styles inspired by European religious traditions: most are either Gothic or Neo-Classical.

Yale's Stirling Library exhibits the extreme end of this tradition, with its circulation desk dominated by an icon of personified wisdom surrounded by the seven liberal arts.

But Yale also hosts the most stunning modernist library architecture, the Beinecke Rare Book Library, whose glass-enclosed climate-controlled cube within an alabaster exterior cube displays the books themselves as the objects of veneration.

Launch of new scholarly society: SCRIPT

2010-11-06T09:23:00.004-04:00

I'm very happy to announce the launch of a new scholarly society: The Society for Comparative Research on Iconic and Performative Texts (SCRIPT).

Its goal is to foster academic discourse about the social functions of books and texts that exceed their semantic meaning and interpretation, such as their display as cultural artifacts, their ritual use in religious and political ceremonies, their performance by recitation and theater, and their depiction in art. SCRIPT then incorporates the interests of the Iconic Books project, but also invites broader consideration of both iconic and performative dimensions of texts.

The society will sponsor programming at existing regional and international scholarly meetings and at colleges and universities. The first of these will be a concurrent meeting with the Eastern International Region of the AAR at Syracuse University, May 6-7, 2011 (see the Call for Papers).

We welcome new members and ideas for programs and venues to host them.

Who Needs a Library Anyway?

2010-11-05T09:51:00.004-04:00

The Long Now Blog passed on this piece from Stanford libraries:

Who Needs a Library Anyway?

When then-President Gerhard Casper rhetorically asked this question, 12 October 1999 – as the title of his remarks at the dedication of the Bing Wing – there was much talk in the air about the imminent demise of libraries. Were these not a bunch of dinosaurs about to be smacked by the meteoric impact of the Web? Was the book not rapidly becoming an anachronism, a fetish object of a dying pulp-based culture? Many of us, with President Casper, disagreed with these glib notions then. But that was several generations ago, on the timescale of the information world around us. How have we fared since on the extinction short list?

Last month, forecaster and chair of our Advisory Council Paul Saffo delighted a select group of our donors with a talk about books, revolutions, and timescales. In a dense web of connected thoughts, he tied the great information revolution of the late 15th century to that of the late 20th, likening the titanic publisher-scholar Aldus Manutius to Steve Jobs, linking the once-revolutionary idea that a printed book is what it is (not a cheap knock-off of a proper manuscript) to the emerging identity of digital works as being something other than bad substitutes for physical books. He reminded us of an intrinsic life-cycle law of objects: things fade, or even disappear, after about a half-century, even (or particularly) Aldine editions or 1960s bestsellers. I am reminded that we avidly collect medieval “binding fragments,” i.e., pieces of manuscripts, mostly on vellum, that were cut up and recycled as stiffeners in bindings of later books, a practice we would now consider barbaric and wasteful (and very expensive). Apparently, after a century or so of European printing, manuscripts were considered expendable, rendered technically obsolescent by the printing press (and the scholarly efflorescence it made possible).

Universities and their libraries have been around for a fairly long time, say 700 or 800 years. The great university libraries that we are familiar with – those with millions of volumes addressing myriad subjects and disciplines – evolved through the vast post-war growth of academic research, coincidentally about a half-century ago. Are they – or, should I say, we – suffering decrepitude and irrelevance? I offer as evidence our experience with the New Graduate Student Orientation program last month, detailed later in this issue. It seems that Stanford’s new crop of grad students, arguably the most savvy and motivated class of information users alive, are quite aware they need libraries. Some of them may even need Aldine editions or binding fragments. All of them will use electronic resources on various sorts of devices. Whatever the form, the libraries will stand ready to help them obtain and use the stuff of scholarship.

Also past the half-century mark,
Andrew Herkovic

Shea's The Phone Book

2010-10-26T22:12:00.003-04:00

Penguin has published Ammon Shea's The Phone Book: The Curious History of the Book That Everyone Uses But No One Reads. I will be interested to read it, since I have often used the phone book as my best example of a completely un-iconic book: it is ritualized neither in the semantic dimension (the point of Shea's subtitle) nor in the iconic or performative dimensions. Despite being an instantly recognizable feature of 20th century culture (and so "iconic" in the popular sense of the term), the phone book's lack of ritualization makes it vulnerable to electronic replacement.

(h/t Rebecca Rego Barry on Fine Books & Collections)

America's Earliest Bibles

2010-10-26T21:40:00.003-04:00

The Museum of Biblical Art (MOBIA) in New York has opened an exhibit, A Light to the Nations: America's Earliest Bibles (1532-1864), consisting of 29 volumes and historical items.

(h/t Sam Gruber)

Patronage and Sacred Books

2010-10-26T20:56:00.002-04:00

Earlier this month, Brandeis University hosted a conference on "Patronage and the Sacred Book in the Medieval Mediterranean."

The interest of this conference is twofold: the patronage of sacred texts in comparative contexts and the role of inter-religious elements in the production of sacred texts. The participants will address the adoption of book-making techniques across religious boundaries, Jewish/Christian/Muslim collaborative translations of art/text productions, interest in reading, producing, or interpreting the sacred texts of other religious traditions, and other related questions.

(h/t Claudia Rapp)

More Book Art

2010-10-26T20:46:00.003-04:00

Alexander Korzer-Robinson has put a gallery of his sculptures made from books online here.

(h/t Andrew McTyre)

Desiring Books

2010-10-25T22:07:00.004-04:00

Jill Hurst-Wahl attended the third Iconic Books Symposium and wonders about the social effects of iconic books on her blog, Digitization 101:

Does the iconic value of the book keep us tied to this medium more than we should be? Is our move toward other ways of transmitting information being inhibited by our connection to the book as a representation of knowledge?

My questions are: What are the stakes that people (and companies and universities and governments and religions) have in material books? And what are the stakes that people (and companies and universities and governments and religions) have in electronic texts?

Three Faiths at NYPL

2010-10-25T21:31:00.006-04:00

First there was Torah, Bible, Coran: Livres de parole at the Bibliothèque nationale de France in 2005, then Sacred at the British Library in 2007. Now there is Three Faiths: Judaism, Christianity, Islam at the New York Public Library. This series of exhibits comparing amazing manuscripts and printed books from each of the three Western religions represents a concerted effort to demonstrate what they have in common. "These exhibitions have a distinctive post-9/11 cast," observes Edward Rothstein in the New York Times.

The British exhibition even had the subtitle “Discover What We Share.” And
in New York, too, the emphasis throughout is on commonality. At this historical
moment, this is meant to defend Islam against anticipated accusations.
But the exhibits and, especially, their online promotions linked above also demonstrate how libraries are using electronic media to publicize their treasures. In New York, images from the exhibit will even be projected on the side of a Fifth Avenue building . These electronic texts, far from obscuring the physical books, celebrate and revel in them. They broadcast their iconic, even monumental, status and draw crowds to see the material objects themselves.

Scriptures in Three Dimensions

2010-10-19T22:29:00.002-04:00

Last week, I was privileged to address the Oreck-Alpern Interreligious Forum hosted by the College of St. Scholastica in Duluth, Minnesota, on the subject of "Scriptures in Three Dimensions," the first event in this year's series, "Exploring Sacred Texts."

Report on Iconic Books Symposium

2010-10-18T21:10:00.002-04:00

The third Symposium on Iconic Books was a great success! Claudia Rapp has written an insightful synopsis and analysis of the papers and discussion, which now appears on the Iconic Books website. She approves that the symposium brought together scholars from diverse fields: "Comparative studies are most successful when undertaken in dialogue as it reveals the strangeness of things that had been taken for granted."

Toilets, papers, and writing

2010-10-09T21:41:00.003-04:00

Victor Mair on Language Log posts the following picture, with translation and commentary:

He translates: “Use of Party newspapers and magazines as toilet paper is strictly forbidden.”
And comments: "It is evident that some types of paper with writing on it are more precious than other kinds. In old China, one was not to wrap fish or wipe oneself with any paper that had writing on it, because writing itself was to be respected, no matter what the content or who the author was."
(h/t to Ayse Tuzlak)

Introducing Book Technology

2010-10-09T21:20:00.002-04:00

Privatization vs. "Sacred" Public Libraries

2010-09-26T22:12:00.004-04:00

The New York Times reports that a private company, Library Systems & Services, has been hired to manage public libraries in California, Oregon, Tennessee and Texas. CEO Frank E. Pezzasnite describes the resistance he has encountered to such privatization with frustrated sarcasm: "There’s this American flag, apple pie thing about libraries. Somehow they have been put in the category of a sacred organization."

The reaction has been mostly led by patrons who say they cannot imagine Santa Clarita with libraries run for profit.

“A library is the heart of the community,” said one opponent, Jane Hanson. “I’m in favor of private enterprise, but I can’t feel comfortable with what the city is doing here.”

... The suggestion that a library is different — and somehow off limits to the outsourcing fever — has been echoed wherever L.S.S.I. has gone.

... “Public libraries invoke images of our freedom to learn, a cornerstone of our democracy,” Deanna Hanashiro, a retired teacher, said at the most recent city council meeting.

Whatever one may think of Mr. Pezzasnite's business, he has described an overlooked phenomena. Why books and the libraries that contain them are regarded as "somehow ... sacred" is precisely what the Iconic Books Project tries to describe, on this blog, through our symposia, and in our publications...

NY Gentiles' inherited Mezuzahs

2010-09-26T18:58:00.004-04:00

A recent New York Times article about mezuzahs left behind in apartments after their Jewish residents move out points out one very good illustration of how the iconic dimension of sacred texts is often venerated and manipulated across religious lines:

The doorways inside 30 Ocean Parkway, an Art Deco building in Windsor Terrace, Brooklyn, are studded with mezuzas of all sizes and styles: plastic, pewter, simple, gaudy, elegant.

The people behind those doors are an assortment, too: Catholics, Baptists, Episcopalians, Buddhists, atheists and even a few observing the High Holy Days this week.

... Jews have left their mark on every aspect of New York life, but perhaps none are so ubiquitous and tangible as the palm-length encasements attached to countless doorways. So in a city that both savors history and likes to shake things up, it is perhaps inevitable that many of those mezuzas now belong to gentiles.

Left behind when Jewish residents died or moved out, they have survived apartment turnovers, renovations, co-op conversions, paint jobs and other changes wrought by time.

... Jews leaving a home are expected to leave the mezuzas behind if they believe the next residents will also be Jewish. If not, they must take the mezuza with them, to guard against the possibility that a non-Jew might desecrate it, knowingly or not. If a mezuza becomes too weathered, dirty or otherwise damaged, it is to be buried, as are all sacred documents, a service that a rabbi or synagogue can facilitate.

Non-Jews, naturally, are not bound by these customs, but many follow them out of deference. Alex Cohen of Borough Park, Brooklyn, who sells, installs and inspects mezuzas under the business name Mezuzah Man, said he had answered calls from non-Jews asking him to remove their mezuzas. The mezuzas should be handled respectfully, he said: “You don’t just put it in the garbage.”

But many gentiles choose to keep their piece of Judaica in place. “It’s good karma, if I can mix my religious metaphors,” said Brian Hallas .... The prospect of such a paint scar is what kept Eleanor Rodgers from removing the mezuza from the doorway of her home on Albemarle Road in Brooklyn, in a heavily Jewish neighborhood. “We’re not only not Jewish, we dislike organized religion,” said Mrs. Rodgers, a doctor’s receptionist who grew up in Ireland.

... But the idea does not sit right with some observant Jews who see the mezuza as an important emblem of Jewish identity. “To me, it’s very offensive,” said Sara Sloan, a retired schoolteacher in Windsor Terrace. “It’s taking my custom.”

... Still, Connie Peirce, 87, a retired secretary and Catholic who lives in Peter Cooper Village in Manhattan, said she often wished she had inherited a mezuza like many of her non-Jewish neighbors did. The tradition recalled her youth, she said, when her local priest appeared each Easter to write “God bless this house” on her family’s front door.

To her delight, one of her Jewish neighbors recently hung a mezuza on her doorway. “Every time I come home and remember, I kiss it and touch it and then I bless myself, saying, ‘In the name of the Father, the Son and the Holy Spirit, Amen.’ ”

2010-09-26T17:40:00.003-04:00

Jenny Hendrix, writing on the New Yorker's blog The Book Bench, reacts to the news that the third edition of the Oxford English Dictionary will not be printed, but only available online. (Oxford University Press immediately denied that any decision had been made). Hendrix points out the impact of the immense dictionary's material bulk:

The second edition weighs in at a hundred and thirty-five pounds—about as much as the average woman—and fills four feet of shelf space. Weight and size are central to the idea of what the O.E.D. is; authority, in dictionaries, seems to come proportionate to mass, and when it comes to dictionaries, the O.E.D.’s authority is supreme. I have a sense that a weightless O.E.D., instead of being the last word in words, would become just more “information” of the sort that’s found everywhere online.

... I can’t help but feel that if the printed O.E.D. were to disappear, our language would suddenly feel a little less important. We won’t be able to look at its twenty volumes on our shelves and see just how impressive a thing a language is. Random browsing might become less common, and words might fall out of use as a result. Though serendipity remains possible online, it will be a sad day when we no longer have the joy of stumbling by chance on an exotic, beautiful, and exactly perfect word by opening randomly to one of the O.E.D.’s twenty-two thousand pages.

Illuminated Arabic Manuscripts in Munich

2010-09-25T17:46:00.004-04:00

As part of Changing Views, a city-wide exhibition of Muslim art in Munich, the Bayerische Staatsbibliothek is exhibiting its collection of illuminated manuscripts from Islamic cultures. Titled "The Wonder of Creation," it includes many exceptional pieces, such as these angels from a manuscript of Sakariya al-Kaswinis' "Cosmography" (1280). The exhibit runs from September through January.

Virtual Book Burning and Its Consequences

2010-09-13T09:16:00.001-04:00

On Religion Dispatches, Laurie Patton uses the idea of iconic books to meditate on last week's Virtual Book Burning and Its Consequences. She notes as I did in my last post that Pastor Terry Jones played on long-established tropes of book-burning that go back to antiquity. But she also points out the new effects of media and electronic communication:

... the Gainesville event might be the final culmination of the age of hijackers, where a small group’s manipulation of a powerful vehicle has far-reaching disastrous effects. Only in this case, the vehicle is the Qur’an, not an airplane. And the manipulation need only be virtual. Never has book burning been so effective without even occurring. Symbolic actions on the internet and their consequences in the real world now occur almost simultaneously. And the threat of a symbolic gesture and an actual one become one and the same.

Let me go even one step further. One could even say that the suggestion of book-burning is the only possible form of effective action today—far more effective than the book burning itself. In the twenty-first century it is virtually impossible (pun intended) to destroy books as a way of entirely eradicating a class of information, as Diocletian and many other emperors wanted to do. This is impossible to do because books are no longer physical objects but also electronic ones. It is also impossible to do because even electronic destruction may not be effective. At best, no matter how widespread a computer virus (a contemporary version of book-burning), there is no guarantee that such destruction would be complete.

Threats to Burn Qur'ans

2010-09-12T15:53:00.003-04:00

Now that the 9/11 anniversary has passed, no Qur'ans were burned, and the media hype is dwindling, I feel free to blog about Pastor Terry Jones's threat to burn Muslim scriptures. I have written before about scripture desecrations, especially of Qur'ans, and this incident bears out many of those conclusions. It provides a vivid example of

1. the power of scripture desecration, or talk about it, to focus media attention and therefore political discourse;

2. the difficulties that religious and political authorities have in controlling such talk and actions (in this case, the threat of desecration was diverted, but only after extraordinarily unified efforts by political and religious leaders of all kinds);

3. the degree to which mass publication of scriptures has placed the means for such acts in many people's hands;

4. the mass media's amplification of the effects of scripture desecration.

The chief difference between last week's news and previous reportage about desecrated Qur'ans is that this time, the news was generated by threats to burn them at a future time. Whereas the strict anti-blasphemy laws of countries such as Pakistan and Israel make charges of past scripture desecration potent weapons of political or personal conflict, American legal protections of free-speech allow threats of future scripture desecrations to polarize public opinion.

With that addendum, the story unfortunately shows again that “the prevalence of modern news media means that iconic scriptures provide convenient tools for both giving offense and taking offense, and today’s politics give many people reasons to do both” (Watts 2009).

The draw-backs of e-newspapers

2010-09-12T12:51:00.007-04:00

Finally, one purveyer of e-texts admits (one of) their drawbacks in comparison with traditional newspapers:

Reading Media Wars Hit Home

2010-09-06T13:01:00.003-04:00

The New York Times on September 1st documented the divide over reading media within some (many?) families.

Couples find themselves torn over the “right way” to read. At bedtime, a couple might sit side-by-side, one turning pages by lamplight and the other reading Caecilia font in E Ink on a Kindle or backlighted by the illuminated LCD screen of an iPad, each quietly judgmental.

Although there are no statistics on how widespread the battles are, the publishing industry is paying close attention, trying to figure out how to market books to households that read in different ways.

A few publishers and bookstores are testing the bundling of print books with e-books at a discount. Barnes & Noble started offering bundles in June at about 50 stores and plans to expand the program in the fall.

The quotations that follow provide ample examples of the rhetoric that has become standard in the debate over e-readers, contrasting the "look-and-feel" of books to the presumed inevitability of the digital revolution.

The Place of Reading in American History

2010-09-06T12:52:00.005-04:00

The American Antiquities Society has created a wonderful online exhibit, A Place of Reading. It demonstrates the interesting result, and also the the difficulty, of the sub-field of the history of reading within book history. It also illustrates the strong value placed on reading and literacy in American history, such as in this 1764 engraving by Isaiah Thomas illustrating a mother’s "religious and social responsibility in teaching her children to read."

A Bloody Relic Book

2010-09-06T11:26:00.008-04:00

The British Library's online exhibit, "Treasures Known and Unknown" collected and annotated by John Lowden, calls attention to a remarkable 15th century manuscript, MS Egerton 1821. This devotional book contain two rosaries and a litany, Lowden tells us,

begins with three pages, each painted black, on which large drops of blood trickle down. The third page has been thoroughly worn. I am not absolutely certain this is the result of kissing, and part of it has been rubbed and smudged rather than merely kissed, but I think it very well could have been partially erased by kissing.

[A few pages later] the pages turn blood red, and thick gouts of blood pour down them from innumerable wounds. This disturbing decoration continues for ten consecutive pages (the last folio was cut out at some date, leaving only a stub). I count approximately 540 wounds on the bloodiest page, so perhaps taken together they were intended to represent the 5400 or more wounds received by Christ according to texts of late medieval devotion.

There are two openings like this before one reaches a third with two further woodcuts pasted in. The first represents a Man of Sorrows surrounded by twenty small compartments with instruments of the passion. Facing it is a larger woodcut of the five wounds of Christ with a heart at the centre over a cross. The left image (think back to the miniature in Harley 2985) carries an indulgence (later defaced): ‘To all them that devoutly say five Pater nosters, five Aves, and a Creed afore such a figure are granted 32,755 years of pardon.’

Lowden notes that "The book that follows this extraordinary prefatory matter is mostly written not in black ink but in the brilliant red pigment used for the blood." Obviously, an extreme and vivid example of a relic text that fully justifies our comparing the uses of such texts with icons.

(h/t Seren Gates Amador)

Garden of decomposing books

2010-09-06T11:07:00.004-04:00

The Jardin de la Conaissance (Garden of Knowledge), a library garden and art installation made of 40,000 books, is part of the 11th International Garden Festival in the Jardins des Métis in Quebec's Lower St. Lawrence region. The artists, Rodney LaTourelle and Thilo Folkerts, say that by "exposing these fragile and supposedly timeless cultural artifacts to the processes of decomposition... The garden becomes a sensual reading room; a library; an information platform; an invitation to a provocatively foreign realm of knowledge." At the end of the festival, the books will be composted and recycled.

For more, see Treehugger.com and Refordgardens.com.

(h/t Wendy Bousfield)

Topical Bibliography of Iconic Books Scholarship

2010-07-30T09:40:00.002-04:00

I have now added a topical bibliography to the Iconic Books Projects webpages. It is categorized by approach, broad time periods or cultures. Please let me knowif you think some items are miscategorized.

It can be accessed here or by clicking on Bibliography at left and following the link to Topical Bibliography.

The Death of Sacred Texts

2010-07-29T15:54:00.005-04:00

Kristina Myrvold has edited The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions (Ashgate, 2010) which gathers descriptions of book disposal rituals in a seven different religious traditions: Jewish, Muslim, Christian, Japanese Buddhist, Hindu, Jain, and Sikh. I was honored that she asked me to write the conclusion, in which I muse on some parallels between the religious concerns cataloged in these excellent essays and "secular" worries about the preservation and disposal of books. The authors and chapter titles are:

1 Marianne Schleicher, "Accounts of a Dying Scroll: On Jewish Handling of Sacred Texts in Need of Restoration or Disposal"

2 Jonas Svensson, "Relating, Revering, and Removing: Muslim Views on the Use, Power, and Disposal of Divine Words"

3 Dorina Miller "Parmenter, A Fitting Ceremony: Christian Concerns for Bible Disposal"

4 D. Max Moerman, "The Death of the Dharma: Buddhist Sutra Burials in Early Medieval Japan"

5 Måns Broo, "Rites of Burial and Immersion: Hindu Ritual Practices on Disposing of Sacred Texts in Vrindavan"

6 Nalini Balbir, "Is a Manuscript an Object or a Living Being?: Jain Views on the Life and Use of Sacred Texts"

7 Kristina Myrvold, "Making the Scripture a Person: Reinventing Death Rituals of Guru Granth Sahib in Sikhism

8 James W. Watts, "Disposing of Non-Disposable Texts: Conclusions and Prospects for Further Study"

Stewart on Book Art

2010-07-28T16:25:00.004-04:00

Garrett Stewart, writing in Critical Inquiry (Spring 2010), theorizes the nature and function of book art. In "Bookwork as Demediation", he notes that "Book sculpture is something done to a book, done with it and others like it, or done in place of it--alteration, assemblage, or simulation." He calls this action "demediation" which "peels away the message service, leaving only the material support."

Stewart notes that book art, or as he prefers to call it, "bookwork" calls attention to books' materiality:

It is one way of studying their material preconditions, and this in the absence of their function as conduits--a function absent and gone but not forgotten. For nonbooks serve to itemize the features of book-based textuality that may otherwise be subsumed and elided by the channels of tansmission.

And that is just the beginning of his analysis...

Moerman on the Lotus Sutra

2010-07-28T16:02:00.006-04:00

D. Max Moerman writes about "The Materiality of the Lotus Sutra: Scripture, Relic, and Buried Treasure" in Dharma World:

What is the Lotus Sutra? The scripture itself provides one ready answer: The Lotus Sutra is a Buddha relic. Like a number of other early Mahayana sutras, the Lotus Sutra asserts an equivalence between a roll of scripture and a relic of the Buddha. Employing a new theory of embodiment, the Lotus Sutra replaces the Buddha's corporeal remains with his textual corpus. The material form of the Buddha's word, rather than the material remains of the Buddha's body, is recognized as the central object of veneration and, as such, is to be enshrined in a stupa, a reliquary previously reserved for the remains of a buddha.

Moerman charts the development of ritual practices in medieval Japanese Buddhism that involved creating elaborate copies of the sutra in order to bury them in stupas. Such practices were motivated by concern "with the postmortem salvation of both the religion and the religionist." Moerman draws the moral for scholars of religion:

... the texts themselves did not bear the communicative or pedagogical function usually attributed to scripture. Great care and expense went into the production of these texts .... Yet the texts were never to be recited, studie, or taught, or at least not for 5.67 billion years. The value of their production and use lay in their media as much as in their message .... the power of sacred texts lies not only in their words and ideas but also, as the Lotus Sutra insists, in their materiality and instrumentality.

Moerman revists much of the same material in his essay published in The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions, edited by Kristina Myrvold(Ashgate, 2010, see summary here).
,

Stolow on Artscroll

2010-07-28T15:39:00.005-04:00

Jeremy Stolow has written a fascinating analysis of the Orthodox Jewish publishing phenomenon, ArtScroll. In Orthodox by Design: Judaism, Print Politics, and the Artscroll Revolution (University of California Press, 2010), he documents the history of ArtScroll, its products, and their appeal to buyers. He then applies the analytical models of the field of book history to show how this publisher's attention to the material look and feel of its books has powered its sales.

... through their material properties ArtScroll books can be seen to possess forces that strcuture and constrain the ways they are stored, read, displayed, or otherwise used in their designated social settings. This agency, embedded in thematerial design of the books themselves, is hardly incidental to the centrality ArtScroll texts are said to enjoy, whether in everyday life situations or in the ways ArtScroll is publicly imagined, discussed, embraced, or even rejected. (146)

This leads Stolow to draw some conclusions about religious books in today's rapidly changing book marketplace:

... books can be said to possess a material agency whereby, for example, a leather covering has the power to convey an affective charge through its signifiers of dignity, solemnity, and artisanal authenticity. Form this perspective, it would appear that the continued (and indeed growing) vitality of the market for printed books rests on a deeper set of cultural assumptions about what kinds of technologies and institutional frameworks are best suited to generate "authentic" religiosu experiences and to sustain the bonds of religious community. ... Far from being rendered obsolete as "old" media, today's printed books have been reinvented as viable means of exercising authority and securing legitimacy through the particular disciplines and habits and the connective tissues that constitute
text-centered religious community." (178)

It's a great read!

Symposium Schedule

2010-07-13T21:47:00.003-04:00

The Third Iconic Books Symposium is only a bit more than two months away! I have now posted a more detailed schedule of panels and presentations: click "Symposium 2010" in the margin to the left.

I hope to see many of you in Syracuse in October!

Stephen Doyle's Book Art

2010-07-01T14:11:00.005-04:00

Stephen Doyle is a graphic designer who has worked with Barnes & Noble, Martha Stewart, The New York Times, and Wired magazine, among others. (See his company's website here for more information.) More recently he started using books as his media, cutting up the pages, and reforming the paper into sculptures. The images here are Andre Malraux's "Man's Fate" (top), and "The Trial," using Franz Kafka's book.

"Felt and Wire" has a nice interview with him on this process. Especially interesting was this comment in response to the reason he uses books:

Books are where ideas come from. The book is such a great form. Before doing these works, I was making concrete casts of books. What interested me was, if you take all the information out, does the form still have any power?
Somewhere along the line I started wondering, well, what does happen when you take the ideas out? So, I started taking out the binding and the pages and setting the words free. And I’ve been working from there.

A Newly Iconic Library

2010-06-02T14:17:00.005-04:00

The Chronicle of Higher Education reports that Ohio State's newly completed library renovation pays attention to look and feel as much as utility.

Walk in the door and into the sunlit atrium and look up. You can't miss the central stacks tower, its skin ripped off and replaced with heavy-duty glass. The books inside beckon, and the people studying and milling around them are clearly visible.

... Not long ago, in the earlier, euphoric days of the Internet, college administrators could be heard questioning the role of the library as a physical place on the campus, especially when one could trawl an ocean of knowledge from the convenience of one's own dorm room or office. What's the point of a library building in an interconnected world?

Ohio State's $109-million library project, which renovated some 300,000 square feet of space constructed in pieces over the past 100 years, is about the strongest refutation of that point of view as any, reinforcing the role of the library as a central hub and place of connection. ...

"Clearly the university wanted to signal that knowledge generation, use, and application is a priority of the institution, and there is no better place than in the stature and status of the library," says Mike Sherman, vice provost for academic administration.
... The tower not only is a prominent structure on Ohio State's Oval, the campus's central lawn, but proved to be a fantastic asset to the renovation. Now clad in glass on the first six floors, the tower is a striking feature at the center of the building. Mr. Lee, from Acock Associates, says that the entrances to the building were intentionally designed with low ceilings, so that visitors could not help but look up and see the stack tower when they entered the atria.
"It was a conscious attempt to manipulate you by compressing you and then letting the space really open up," he says.
... Library renovations inevitably lead to greater use of the collections and more visits, and Ohio State's project is no different. The building attracted around 3,000 people daily before the renovation; now 12,000 people walk through the door each day.
Here and there, the designers laid down clues to the intellectual mission of the building, including the "foundation stones," 49 brass plates set in the terrazzo floor, along with 45 panels etched into elevator doors. The plates and panels represent various forms of writing that have been developed over the past 5,000 years. You can walk around the building and find alphabets, syllabaries, and graphic systems representing a host of languages, including Cree and Aztec, the old Irish alphabet Ogham, musical notation for the African drum called a djembe, and even Tengwar, the elvish script invented by J.R.R. Tolkien.

The stack tower is probably the building's most important statement. Ms. Diedrichs says the glass box of the tower serves as a reminder of what the library is for. "It conveys that scholarship and serious study are an important part of a college education and are a central part of the college," she says.

Ms. Diedrichs works on the third floor and takes the stack-tower elevators up in the morning to see what students are doing and what books they are pulling off the shelves. Early one recent morning she had already seen about 20 books lined up in a book truck, ready for reshelving.

"We like to talk about how everything is digital, but it's not entirely," she says. The marriage of study spaces with a prominent place for print is "like being at the intellectual crossroads of our campus," she says. "Students say, 'I am reminded of why I am at the university.'"

Argentine Book Tank

2010-05-29T07:44:00.005-04:00

In Buenos Aires, an artist created a "book tank" out of an old military vehicle. He has driven through Argentina handing out free books as an effort for "peace through literature." He calls his creation a "weapon of mass instruction."

See the video on YouTube where it is clear that the sight of this book-clad vehicle raises curiosity and attracts attention.

(h/t to Michael Lieberman of Book Patrol)

Russia is for Reading Books, Then and Now

2010-05-16T08:35:00.007-04:00

The Moscow city government has launched a campaign to encourage reading. It includes placing 100 billboards around the city with the slogan, "Read Books."

The theme is an old one in Russian culture. Michael Lieberman on Book Patrol points out these posters from the Russian Revolution tauting reading as the path to social revolution. The images come from the New York Public Library's digital gallery, "Posters of the Russian Civil War, 1918-1922."

Ot mraka k svetu. Ot bitvy k knige. Ot goria k schast'iu. [Book with slogan: From darkness to light, from battle to book,...] (1917-1921)

Gramota - put' k kommunizmu. [Literacy is the road to communism.] (1920)

Kniga nichto inoe kak chelovek, govoriashchii publichno. [The book is nothing else than a publicly speaking person.] (1920).

2010-04-30T10:53:00.003-04:00

The Law Library at Yale University is displaying volumes from its rare book collection that have been bound using other texts as scrap material. The exhibit, "Reused, Rebound, Recovered: Medieval Manuscript Fragments in Law Book Bindings," includes these twelve small volumes of the Corpus iuris civilis, published in Lyons by Guillame Rouille in 1581, which have been neatly covered by pages from a biblical manuscript, ca. 1350-1450. For more pictures, see Nancy Matoon's discussion of the exhibit on Book Patrol.

This example shows that the relative iconicity of texts varies considerably in time and place, and not just in the contemporary rare book market.

From Web to Coffee Table

2010-04-27T08:26:00.003-04:00

Online Colleges, which provides a clearinghouse of information about online degrees, has placed on its blog a list of 50 Most Beautiful and Brilliant Books for Your Coffee Table. At first, I was bemused by an organization advocating online education tauting coffee table books. Then I realized this illustrates a claim we have publicized here before, namely, that as information becomes increasingly digital, books will be valued for their material form as much as for their contents. Of course, this has always been the case, but the digitization of information makes the values attached to iconic books more and more apparent.

The Shape of the Decalogue Tablets

2010-04-24T21:44:00.006-04:00

Menachem Wecker in the Jewish Press surveys the shape of the Decalogue in Jewish art, especially late medieval illuminated manuscripts. Though the stereotypical round-topped double tablets appear in the Sarajevo Haggadah (right, ca. 1350), he also finds rectangles, single tablets, and framed texts. No standard shape or depiction carries the day, though Wecker observes that

the claim Jews envision the tablets in the rectangular while Christians hold them to have been rounded does not stand. For the most part, Jewish artists do seem to have followed the grammar of the biblical phrase luchot avanim (tablets of stone) or luchot ha'brit (tablets of the law), which is always presented in the plural, while many Christian artists attached the two tablets to each other.

Perhaps the most interesting depiction is in the Alba Bible (left). Wecker comments:

The tablets seem positioned to squash Moses' head, and if one examines them carefully, one notices that the text - which is not carved into the rock, but painted on top of it - sometimes overflows the allotted space and hangs midair, particularly in the third commandment. It is almost tempting to read the white space surrounding the letters as empty space, in which case the artist has interpreted the forms of the letters as all being miraculously suspended.

Relic Torah

2010-04-24T18:05:00.004-04:00

The problem with relics has always been verifying their authenticity. This is no less true of relic texts. The New York Times reports that once questions were raised about the whether a particular Torah scroll survived the Holocaust or not, the donor felt constrained to provide another with a better attested Holocaust lineage:

... after The New York Times published an article about the Torah and the Maryland rabbi, Menachem Youlus, questions surfaced about how it came to be discovered.

As a result, David M. Rubenstein — a billionaire financier who had bought the Torah from Rabbi Youlus and donated it to Central Synagogue — sought to confirm the scroll’s authenticity. Mr. Rubinstein ... hired Michael Berenbaum, a Holocaust historian and former director of the United States Holocaust Memorial Museum’s Holocaust Research Institute.

“What I found is the claim for the origin of the Torah could not be verified,” Dr. Berenbaum said last week.

... Dr. Berenbaum had him find a Torah “whose Holocaust provenance is not in question” — it was the one placed in the ark on Monday. That Torah had remained in the Romanian Jewish community through the Holocaust and was later taken to Israel.

The significance of using a genuine Holocaust torah scroll was expressed by both the donor and the synagogue's rabbi:

Mr. Rubenstein said he had donated the Torah to Central Synagogue “so its congregants could have the sacred experience of reading Scripture from a scroll that had survived the Holocaust.”

“As one who has gone to the camps and assimilates into my being the horror of the Holocaust,” Rabbi Rubinstein said at the time, “this gives meaning to Jewish survival.”

Rising Prices for "Iconic Books"

2010-04-24T14:04:00.005-04:00

Bruce McKinney, in Americana Exchange, see a developing distinction in rare book markets between

the increasingly separate iconic and traditional rare book, manuscript and ephemera markets. They have been moving in diverging [directions] for some time. Great examples of rare and unique items have been selling for substantial prices while no less rare but less known and less coveted material has gone unsold or brought lower than expected prices. As the market has become increasingly transparent the many now see what the few have long known and it is changing what people buy and how much they pay. We are living through a time of significant change: the re-pricing of the market. The iconic category looks safe, pedestrian rarities risky, the in-between the subject of endless interpretation.

He credits this separation to "increasing transparency and increasingly unified markets functioning in real [time]," with the result that "highly collectible material should continue to do well while lesser materials continue to leak value."

McKinney's definition of an "iconic book" as "highly collectible" overlaps considerably with this blogs use of the term. But we also draw attention to books that are commonplace yet revered and ritually privileged, like scriptures. My experience with last summer's garage sale shows, though, that iconicity makes even the most commonplace Bibles collectible.

(h/t David Stam)

Missing Covers

2010-04-24T13:44:00.005-04:00

Motoko Rich complains in the New York Times that in the era of Kindles, Nooks, and IPads, "You can't tell a book by its cover if it doesn't have one."

Among other changes heralded by the e-book era, digital editions are bumping book covers off the subway, the coffee table and the beach. That is a loss for publishers and authors, who enjoy some free advertising for their books in printed form ...

As publishers explore targeted advertising on Google and other search engines or social networking sites, they figure that a digital cover remains the best way to represent a book.

I think they'll have to do more than that, because the association between a book and its cover will be lost if readers don't see it every time they start to read.

Meanwhile, monks that bind books to support their monasteries find the business falling off, reports the Catholic Sentinel. In this case, the culprit is the development of digital journal archives by university libraries. The Trappists of Our Lady of Guadalupe Abbey (Lafayette, OR) are

not completely losing accounts, but the amount of work sent in by customers has plummeted. During the 1980s, the monks bound about 50,000 books per year. By 2000, the number slid to 40,000 and now it stands at 23,000.

Bookshelf Wallpaper

2010-04-24T13:37:00.004-04:00

Cavern, a boutique wallpaper design company, includes in its line this bookshelf design by Tom Slaughter. The bright colors give this a modernist feel, in contrast to most book decoration schemes that try to evoke Victorian, or older, periods.

(h/t Book Patrol)

The Digital Publishing Future?

2010-03-29T15:29:00.005-04:00

Jason Epstein imagines the digital future of publishing in the New York Review of Books. His stream-of-consciousness-like invocation of the digital future is "a predictable inference from digitization in its current stage of development." His occasional mention of the surprising and unpredictable nature of technological developments do not slow his imagination, though they do introduce some commendable notes of caution.

Despite the all-digital-all-the-time form of Epstein's vision, he argues that physical books will remain necessary.

Digital content is fragile. The secure retention, therefore, of physical books safe from electronic meddlers, predators, and the hazards of electronic storage is essential. ... actual books printed and bound will continue to be the irreplaceable repository of our collective wisdom.

His business model of decentralized digital publishing does not, however, explain how that will be financed.

At the end, he points to his stacks of books to show his allegiance to the material tome. But his entire piece emphasizes "the inevitability of digitization as an unimaginably powerful, but infinitely fragile, enhancement of the worldwide literacy on which we all—readers and nonreaders—depend."

But considering how unpredictable the short history of textual digitization has already been, who can say whether and in what regard he is right?

The Most Magnificent Book Store in the World

2010-03-16T21:48:00.001-04:00

Book Patrol: The Most Magnificent Book Store in the World features El Atenea bookstore in Buenos Aires, inside an elaborate, 1919 theater.

Money for Preserving Books

2010-02-23T14:50:00.004-05:00

Evidence in support of my contention that our culture still values libraries for preserving the culture comes now in the form of two major gifts for precisely this purposes. Fine Books & Collections reports that the University of Pennsylvania's Rare Book & Manuscript Library has received $4.25 million towards renovations of the library that will include "a fully equipped and staffed conservation suite [that] will ensure continued effective stewardship of Penn's rare book and manuscript collection." Meanwhile, Mount Vernon has received $38 million to construct a George Washington Library at Mount Vernon.

Why Books Matter

2010-02-20T12:01:00.000-05:00

(The news that a New England prep school has dismantled its entire library to replace it with computers and e-readers keeps the idea of "bookless libraries" in the news. Since the headmaster's rationale cites SU's Dean of Libraries, Suzanne Thorin, I'm posting here a piece I wrote last November when the controversy first hit Syracuse University.)

Worries about the future of books hit home recently on the campus where I work. The university library announced plans to dispose of some materials and move many more books to a commercial storage facility across the state in order to free space in the stacks for new acquisitions. These plans came soon after renovations transformed two of the library’s seven floors from book stacks into a coffee shop, a computer commons, “collaborative learning spaces” (i.e. tables with chairs), and classrooms. So the announcement of deacquisition and off-site storage plans prompted an uproar among humanities faculty members and students, producing 113 faculty signatures (including mine) on two letters of protest. Faculty in the sciences and social sciences soon circulated their own protest letters in solidarity with the humanists’ initiatives. A student petition against the plan garnered more than 1000 signatures. All demanded greater consultation and collaboration in developing library collections and policies. The library responded with its own letters and policy papers, claiming that it has always sought input, especially from faculty.

Beyond the argument over input on library practices, however, the dueling documents reveal a conceptual gap between the library’s administration and the protestors. Comparing the professors’ letters and the librarians’ policy papers shows that their subjects are completely different. The library’s policies focus on “information”—how and by whom it is accessed, distributed, analyzed and used. The faculty’s letters almost never mention that word; only the social scientists use it at all. The letters focus instead on the importance of reading physical books and documents, browsing stacks and viewing fold-out charts and maps. The library letters emphasize collaborative learning while the professors focus on the needs of solitary researchers. The library invokes utility while the faculty worry about recruitment and institutional prestige. The different subjects of the dueling documents show that this dispute involves very different ideas about books.

The whole affair could be dismissed as one more academic tempest in a teapot were it not for the much wider debates over the role of libraries on college campuses, over the state of book publishing and marketing, and, of course, over the future of books themselves. Like most long-standing social institutions, libraries are more than just mechanisms for providing particular services. They symbolize a cultural ideal. But libraries exemplify that ideal only by virtue of the books they house. Questions about the roles of libraries are, at bottom, questions about the significance of books.

Missing in this debate has been any exploration of the values that modern societies invest in books. As it happens, my university also hosts an interdisciplinary research program aimed at documenting and analyzing precisely this question across history and diverse cultures. I am co-founder of the Iconic Books Project, and so have followed the library debate with particular interest. It has prompted me to imagine how an iconic books perspective can help us understand the values attached to browsing stacks, material books, and library architecture.

The Importance of Browsing

Complaints against both digitized texts and off-site storage of library books frequently evoke the experience of browsing library shelves. Faculty members report the benefit of getting an overview of an entire subject contained in a collection. They repeat stories of finding just what they were looking for in the book next to the one they came into the stacks to collect. They celebrate how browsing stacks can produce random juxtapositions that neither cataloguing systems nor their own research plans anticipate, yet which provide the key to resolving their problem or to setting their research onto a new and more productive path. For them, this kind of browsing is not possible with either a catalog or an internet “browser” because its success depends on the physical juxtaposition of books on a shelf.

The open-stack library that makes browsing possible manifests an old idea. The notion that the contents of texts should be randomly accessible has slowly grown in strength over three thousand years. It decisively shapes the physical forms of books as well as libraries.

Ancient Egyptian and Mesopotamian libraries were owned by temples and royal courts who strictly limited access to their priests and officials. When new religions made knowledge of their sacred texts public instead of keeping them secret, public reading and interpretation became a standard element in Jewish, Christian and Muslim worship. At first, the books were scrolls whose pages were sewn together edge to edge. Scrolls must be read sequentially, either the whole text at once or sections over a series of sessions. In synagogue services, Torah scrolls are still read sequentially over a year. The scroll form makes it hard to compare different parts of the same book, and it cannot be opened randomly.

Ancient Christians adopted a different technology for their sacred books, one that binds together sheets of parchment or paper on a single edge. This is called a codex and is the form that almost all books take today. The codex allows you to skip from one part of the book to another easily, to compare different sections, to read in any order that you want, and even to read randomly by letting the book fall open. People of various religious traditions still use random access to divine in scriptures a message appropriate to their circumstances.

The public library movement of the nineteenth and twentieth centuries made volumes of literature and information much more widely available, often in the form of open stacks libraries that allow the public to browse the shelves. Open stacks multiply the advantages of codex technology. You can access as many volumes as you can lay your hands on in any way you wish, including randomly. Open stacks represent the reader’s complete control over the physical process and sequence of reading. Refusing such access by storing volumes off-site or on-line feels like imposing the textual strait-jacket of a scroll on readers who have become used to the freedom of a codex.

Attention to the physical form of texts reminds us that reading is an embodied practice. You must hold a book physically, brace it with your hands or put in on a table, position your body in certain ways and, of course, focus your eyes in order to read. Working on computers or e-readers requires different physical activities that have provided much fodder to debates about e-books.

But here I want to point out that visiting a library is also an embodied practice. Walking into the building, navigating the stacks, sitting in carrels to study your finds, and checking out and carrying away the most promising books comprise physical routines that have long characterized the scholar’s lifestyle. The convenience of electronic texts and computerized catalog searches that deliver texts to you is offset by constricting the physical scope of your research activities to your own desk and computer. This loss may be felt especially keenly by faculty and students in the humanities whose research already tends to be the most individualistic of all the disciplines in the university and, therefore, the most isolating. For them, trips to the library have traditionally provided a physical research activity that many are sorry to see go.

Material Books and the Desire for Textual Permanence

Books represent more, however, than just the reader’s control over the reading process. They are powerful cultural symbols. Books matter because they are material manifestations of our culture’s ideals: educational ideals, political ideals, philosophical ideals, and religious ideals. They represent our best hopes for ourselves. But ideals can be hard to remember, much less live by. Books seem to preserve our values in physical objects. They are material manifestations of whatever we hold most dear. And when we struggle to know what that is, we can read books to remember what we’ve forgotten.

To a great degree, therefore, the cultural significance of books involves old knowledge. They represent our desire for old knowledge even while publishing new information. The publishing business, of course, wants new products to sell. Professors, especially those in the humanities, want to write and sell books. Research universities require them to do so. As a result, more books are published every year than the year before, and research libraries find themselves losing ground and floor-space in the effort to keep up. But unlike chain bookstores, libraries owe their cultural prestige to their role in preserving old books as much as in acquiring new ones.

Many fields of the humanities as well as qualitative fields in the social sciences promulgate old knowledge preserved in books. Of course, humanists also conduct creative research, use electronic resources and expect the most recent intellectual trends to appear on their library’s shelves. But their teaching tends to be book-centered and many of those books are old. In courses in literature, philosophy, history, and religion, students’ work consists mostly of reading books, often primary texts. Distinguishing primary from secondary sources is a hallmark of humanistic research that emphasizes the importance of reading authors from diverse times and cultures. Many professors in such classes teach book in hand, modeling by their own performance a text-centered way of thinking. Explicit in such performances is the assertion that these old texts still have important things to say to contemporary students. Implicit is the hope that, in this or another book, we may find forgotten wisdom that could benefit us and our society.

Such pedagogies reflect wider cultural commitments. Human cultures tend to vest some material objects with important, even transcendent, meanings. Objects like national flags, religious art, and grave markers evoke powerful emotions and motivate the behavior of very many people, no less today than in the past.

Books also evoke powerful emotions and symbolic connotations. That is most obviously the case for religious scriptures. The Torah, Bible and Qur’an, to name only three, function as icons not only for Jews, Christians and Muslims, but also serve as powerful symbols of those religions within the wider culture. But many other books also exhibit iconic qualities, if not to the same degree. The image of the book (codex) appears in art and other visual media to represent knowledge and learning. It is a conventional prop in the portraits of scholars and writers. Many universities put images of books on their institutional seals.

Material books evoke a semi-sacred sense in many people. They will therefore go to great lengths to avoid destroying them. Librarians, who must dispose of redundant or out-of-date volumes, have told me stories of loading the dumpster at night so as not to be seen. The cultural roots of this antipathy run deep. Memories of cultural loss because of mass book destructions lie at the roots of both Chinese and Western cultures: the first Quin emperor ordered the destruction of most forms of literature in 213 B.C.E, while Roman troops accidentally burned the library of Alexandria in 48 B.C.E. Historians debate the accuracy of both stories, but that has not lessened their cultural significance. Conflict between and within religious traditions has frequently included destroying books and attacking their owners. These were also prominent practices of totalitarian governments and political movements in the twentieth century. As a result, book burning remains one of the most outrageous activities in contemporary culture, closely followed by attempts to ban books from libraries or bookstores.

From a practical point of view, all of this is inexplicable. Books are very common and widely distributed commodities. The destruction of one copy or even many copies will not seriously threaten the availability of mass marketed books. But such practical observations do nothing to lessen the iconicity of books. Most religious scriptures are even more widely distributed, often in very inexpensive form, and so common that the destruction of tens of thousands of copies would not seriously affect access to their texts. Yet news of scripture desecrations arouses very strong fury and catches the attention of the world’s news media. The iconic status of books in contemporary culture is unaffected by their ubiquity or commercial value.

So research libraries in the early twenty-first century find themselves in a difficult predicament. On the one hand, the ever-rising number of academic publications and ever-expanding scope of scholarly interests puts enormous pressure on their acquisitions budgets and their shelf space. It is understandable that the advent of electronic texts might look like a timely technological fix to these woes. On the other hand, the broader society privileges research libraries—and the universities that support them—as conservators of intellectual culture. The prestige of a university is often crudely calculated by the sheer number of volumes in its collections. (Even more extreme examples of the social priority on book conservation can be found in national depository libraries like the U.S. Library of Congress and the British Library, which try to collect most if not all books published in their countries.)

E-books do not serve this desire to preserve culture in books very well. Electronic texts are an ephemeral textual medium, like chalk boards. And like chalk boards, preserving electronic texts depends on frequent copying, though they are much easier to reproduce. They show absolutely no promise for permanence, however, either physically (on various kinds of computer hardware all of which suffers rather rapid physical decline and even more rapid technological obsolescence) or culturally (due to ever-changing software that overwhelms the human expertise needed to operate old systems). The widespread hope that constant copying and upgrades will preserve e-texts long term shows remarkable ignorance of human history. When physical, economic, and political systems can all be disrupted on a catastrophic scale—as they were several times in the twentieth century alone—systems that depend on power and communication networks cannot be trusted as reliable long-term repositories of cultural memories.

The research university library has served the function of cultural repository for centuries. Though its collections can also be destroyed by war and other catastrophes, books at least do not require dedicated electrical technologies in order to work. They need only a human eye and a mind that understands the language and script they contain, and even that knowledge can often be reconstructed after being lost.

Books preserved in libraries of various kinds have proven to be the most reliable, flexible, and portable technology for long-term cultural preservation for the last two thousand years. That is why books symbolize the preservation of cultural ideals, and that gives them a lot of cultural prestige. Libraries that appear to abandon the role of book preservation lose the prestige that goes with it.

Architectural Values

On university and college campuses, library buildings share the culture’s symbolic investments in the books they contain. It is a very old religious idea that books of scripture convey some of their importance to the buildings that house them. A synagogue is holy because of the sacred Torah scrolls it contains, a Sikh gurdwara is a shrine for the Guru Granth Sahib, and a mosque is holy to many Muslims because of its Qur’ans. Buddhists as well as Christians have frequently treated books of scripture just like the relics of saints, and the boxes and buildings that contain them as reliquaries.

Library architecture often reflects this tradition by imitating Greek temples or Gothic churches. University professors and administrators frequently claim that the library is the heart and soul of the university, but university crests show that the real referents are the books inside those libraries.

This architecture and rhetoric do not make casual claims. They tie the university’s identity to material artifacts—books—that exemplify learning and wisdom, in contrast to other campus architecture—such as the football stadium—that emphasizes very different cultural values. Library policies therefore evoke heated debates because the cultural identity of universities in general, and the humanities in particular, are at stake. Books matter because they are the icons for such values. A university without a book-stuffed library is a university without a soul.

I hope that will not be the case at my university. Greater collaboration between faculty and librarians should result in more books on open stacks, and that will represent a tangible recommitment to the university’s role as a cultural conservator.

Besides, that investment will benefit the university’s research programs in another way: those books contain lots of interesting information too!

© 2009 James W. Watts

Mayan Book online

2010-02-14T16:07:00.005-05:00

BiblioOdyssey reproduces a number of panels from a 13th century Mayan manuscript called the Dresden Codex. They are culled from the online exhibit by the Sachsische Landesbibliothek and the Foundation for the Advancement of Mesoamerican Studies (FAMSI).

Rare Book Libraries

2010-02-14T15:54:00.004-05:00

The New York Times surveys rare book libraries around the U.S. in "Rare Books Don’t Always Live in Glass Cases" by Geraldine Fabrikant. The picture shows

the “Harmonia Macrocosmica,” Andreas Cellarius's 1661 star atlas, is among the rare books visitors can find at the Linda Hall Library in Kansas City, Mo.
... The Linda Hall is among dozens of libraries across the United States that house dazzling collections and often mount eccentric exhibitions but largely remain unfamiliar to the public.
... Many libraries, whether public or private, are the passionate inspirations of their founders.

But the article also documents the bibliophilia of the librarians, and the journalist:

Sometimes a visitor is even allowed a peek behind the scenes. On a recent visit to the New York Academy of Medicine Library, I was taken to the conservation floor, where two women were at work in a sunny room overlooking Central Park. Among the works they let me handle was a ninth-century copy of a cookbook by Apicius. Though it is the earliest cookbook in the West, almost nothing is known about Apicius himself. Both women were lawyers who quit to become librarians. At that moment, that seemed like a lovely idea to me.

Nancy Natale's "Iconic Books"

2010-02-14T15:40:00.005-05:00

Easthampton artist Nancy Natale has shared pictures of her series of encaustics, titled "Iconic Books."

I began this work thinking about the way memory loss takes away content and eventually even removes form, but then I realized that books themselves are becoming artifacts and iconic forms as digital media takes over content. No matter how much easier it is to read on Kindle, nothing will take the place of a real book in the hand - the smell, the feel, all the surfaces of the cover to be explored, and the physical interaction with the pages. This physicality of the book as object can't be duplicated electronically. We're talking dimensionality here, not pixels.

Magic Devices

2010-02-12T14:43:00.004-05:00

I had to add this note in the ever-evolving world of "reading devices" (the new, inclusive name for books, kindles, e-books, etc). On the day Apple finally released the news of the iPad, veiled in expectant secrecy as ever, their tagline told of "... a magical and revolutionary device..."
As I recall, the revelation of the iPhone labeled it "revolutionary," but not "magic." Now we've got magic as well. Do they know how right they are in the evocation of magic, and the fetish? And how the political, religious, and commercial are so intertwined? Methinks they do.