Iconic books are texts revered as objects of power rather than just as words of instruction, information, or insight. In religious and secular rituals around the globe, people carry, show, wave, touch and kiss books and other texts, as well as read them. This blog chronicles such events and activities. (For more about iconic books, see the links to the Iconic Books Project at left.)

Showing posts with label Quran. Show all posts
Showing posts with label Quran. Show all posts

Thursday, January 1, 2026

Iconic copies of Qur'an used in NY governor's inauguration

 

The New York Times devoted an advance article to the iconic scriptures used in today's NY mayor's inauguration: "Mamdani Is First New York Mayor to Use the Quran at His Swearing-In." Zoran Mamdani used three different copies in two ceremonies: "One of the Qurans was from Mr. Mamdani’s grandfather. The other once belonged to Arturo Schomburg, the Black writer and historian. It was lent to the mayor by the New York Public Library." The third was one owned by Mamdani's grandmother. Schomburg's Qur'an was carefully chosen: "Showcasing the Quran that belonged to Mr. Schomburg, an Afro-Latino writer whose work shaped the Harlem Renaissance, underlines the city’s blend of faiths and racial and ethnic backgrounds."


Though using a Qur'an is a first for New York city, Mamdani was following the lead of many Muslim office holders in the U.S., including in Congress, as well as abroad as this blog has noted before. The thought put in to the selection of scriptures shows that politicians have proven much more adept at consciously manipulating the iconic dimension of scriptures than scholars, who have been slow to recognize, much less understand how the ritualizing scriptures in this way bestows legitimacy on those who hold them and on the religious communities that venerate them. For more examples, click the label OATHS at left. For the effects of ritualizing the iconic dimension, see my How and Why Books Matter, chapters 1-2.


Saturday, June 27, 2020

Qur'anic Matters by Natalia Suit


Qur'anic Matters

New book by Natalia Suit, Qur'anic Matters: Material Mediations and Religious Practice in Egypt (Bloomsbury, 2020).

The publisher's description: In Qur'anic Matters, Natalia Suit explores the materiality of books, focusing on the mushaf. With its paper, binding, ink, and script, the mushaf is not simply a carrier of the Qur'anic text but, by the virtue of its material body, it also has the ability to engender reformulations of religious knowledge and practice. Reading the Qur'an on a screen of a phone, for example, does not require the same forms of ritual ablutions as reading a printed text. The rules of purity limiting the access to the Qur'anic text for menstruating woman change when the Qur'anic text is mediated by digital bytes instead of paper.

Qur'anic Matters spans the time between two important technological shifts-the introduction of printed Qur'anic books in Egypt in the early nineteenth century and the digitization of the Qur'an almost two centuries later. Throughout, Natalia Suit weaves together the theological, legal, economic, and social “presences” of the Qur'anic books into a single account. She argues that the message and the materiality of the object are not separate from each other, nor are they separate from the human bodies with which they come in contact.

Contents:
Preface
Introduction
Part I: The Makers
1. The Beginning(s)
2. Pens, Letters, and the Politics of Correctness
3. Qur'anic Icons
Part II: The Custodians
4. Debating Defects
5. The (Ortho)Graphic Blueprint
6. What the Eyes Can't See but the Hands Can Touch: Mushaf in Braille
Part III: The Users
7. How Printing Created Manuscripts
8. Uses and Abuses
9. Enacting the Electronic Qur'an
Conclusion

Friday, June 26, 2020

From Scrolls to Scrolling Sacred Texts, Materiality, and Dynamic Media Cultures


New open access book edited by Bradford A. Anderson, From Scrolls to Scrolling: Sacred Texts, Materiality, and Dynamic Media Cultures (De Gruyter, 2020).


Test Cover Image of:  From Scrolls to Scrolling
Contents:
  • Bradford A. Anderson, "Introduction: Materiality, Liminality, and the Digital Turn: The Sacred Texts of Judaism, Christianity, and Islam in Material Perspective" 1
I Sacred Texts and Material Contexts
  • Anna Krauß and Friederike Schücking-Jungblut, "Stichographic Layout in the Dead Sea Psalms Scrolls: Observations on its  Development and its Potential" 13
  • Dan Batovici, "Reading Aids in Early Christian Papyri" 35
  • Asma Hilali, "Writing the Qur’ān Between the Lines: Marginal and Interlinear Notes in Selected Qur’ān Fragments from the Museum of Islamic Art, Qatar" 51
  • Ben Outhwaite, "The Sefer Torah and Jewish Orthodoxy in the Islamic Middle Ages" 63
  • Javier del Barco, "From Scroll to Codex: Dynamics of Text Layout Transformation in the Hebrew Bible" 91
  • Eyal Poleg, "Memory, Performance, and Change: The Psalms’ Layout in Late Medieval and Early Modern Bibles" 119
  • Amanda Dillon, "Be Your Own Scribe: Bible Journalling and the New Illuminators of the Densely-Printed Page" 151
II Sacred Texts and the Digital Turn
  • Garrick V. Allen, "Monks, Manuscripts, Muhammad, and Digital Editions of the New Testament" 181
  • Alba Fedeli, "The Qur’ānic Text from Manuscript to Digital Form: Metalinguistic Markup of Scribes and Editors" 213
  • Joshua L. Mann, "Paratexts and the Hermeneutics of Digital Bibles" 247
  • Natalia Suit, "Virtual Qur’ān: Authenticity, Authority, and Ayat in Bytes" 263
  • Bradford A. Anderson, "Sacred Texts in a Digital Age: Materiality, Digital Culture, and the Functional Dimensions of Scriptures in Judaism, Christianity, and Islam" 281


Wednesday, June 3, 2020

Responding to Trump's Bible Pose



Since Donald Trump violently expelled protestors in order to pose with a Bible in front of a church, media and social media has overflown with outrage and ridicule. All this talk will likely prove ineffective, because it is just talk. Trump took symbolic action. The only way to counter ritual action is with other symbolic action.

Bad rituals can only be corrected by good rituals. That is true whether you believe that the rituals have real effects or that they are only symbols. Either way, they have visceral effects on participants and observers. So commentary by supporters and critics has little do with whether or not the picture of Trump holding the Bible will have its desired effect.

What would counter rituals look like? Well, protestors could hold bibles while they march, and claim this powerful symbol of the Christian religion for their cause. Their signs could quote bible verses like “Let my people go!” (Exodus 5:1), “You must love your neighbor as yourself (Leviticus 19:18), “You must love the immigrant as yourself” (Leviticus 19:34), “Let justice and righteousness flow like a river” (Amos 5:24), and “Blessed are the poor … but woe to  the rich” (Luke 6:20, 24).

Better yet: people holding up bibles could march side-by-side with people holding up qur’ans (Muslims) and torahs (Jews) and gitas (Hindus) and sutras (Buddhists) and Adi Granths (Sikhs) and wampum belts (Native Americans of the northeast) and other sacred symbols of different religious and cultural traditions that each community would choose as appropriate for these protests.

A picture of that protest would counter Trump’s pose with a Bible more effectively than all the words on media and social media put together. That picture would reclaim religious and cultural symbols for proclaiming the priority of justice and compassion for all.

Tuesday, November 6, 2018

Sensing Sacred Texts


The 2017 special edition in Postscripts has now been published as an independent volume, Sensing Sacred Texts, ed. J. W. Watts; Sheffield: Equinox, 2018:

All the human senses become engaged in ritualizing sacred texts. These essays focus especially on ritualizing the iconic dimension of texts through the senses of sight, touch, kiss, and taste, both directly and in the imagination.

Ritualized display of books engages the sense of sight very differently than does reading. Touching gets associated with reading scriptures, but touching also enables using the scripture as an amulet. Eating and consuming texts is a ubiquitous analogy for internalizing the contents of texts by reading and memorization.

The idea of textual consumption reflects a widespread tendency to equate humans and written texts by their interiority and exteriority: books and people both have material bodies, yet both seem to contain immaterial ideas. Books thus physically incarnate cultural and religious values, doctrines, beliefs, and ideas.

These essays bring theories of comparative scriptures and affect theory to bear on the topic as well as rich ethnographic descriptions of scriptural practices with Jewish, Sikh, Muslim, Christian, Buddhist and modern art and historical accounts of changing practices with sacred texts in ancient and medieval China and Korea, and in ancient Middle Eastern and Mediterranean cultures.

Tuesday, October 24, 2017

Postscripts issue on Sensing Sacred Texts


Postscripts: the Journal of Sacred Texts and Contemporary Worlds has published a special issue on Sensing Sacred Texts. The contents are:

"What the Book Arts Can Teach Us About Sacred Texts: The Aesthetic Dimension of Scripture"
        by S. Brent Plate

"How the Bible Feels: The Christian Bible as Effective and Affective Object"
        by Dorina Miller Parmenter

"Engaging All the Senses: On Multi-sensory Stimulation in the Process of Making and Inaugurating a Torah Scroll"
by Marianne Schleicher

"On Instant Scripture and Proximal Texts: Some Insights into the Sensual Materiality of Texts and their Ritual Roles in the Hebrew Bible and Beyond"
by Christian Frevel

"Touching Books, Touching Art: Tactile Dimensions of Sacred Books in the Medieval West"
by David Ganz

"Infusions and Fumigations: Literacy Ideologies and Therapeutic Aspects of the Qurʾan"
        by Katharina Wilkens

"Seeing, Touching, Holding, and Swallowing Tibetan Buddhist Texts"
by Cathy Cantwell

"Neo-Confucian Sensory Readings of Scriptures: The Reading Methods of Chu Hsi and Yi Hwang"
        by Yohan Yoo

"Scriptures' Indexical Touch"
by James W. Watts

Monday, November 30, 2015

Enacting “Electronic Qur’ans”: Tradition Without a Precedent


On the Material Religions blog, Natalia Suit:
describes instances in Egypt in which the Qur'ān is enacted through the daily routines of worship and piety known as the etiquette of the muṣḥaf. These practices, she argues, are inseparably entangled with technology. A book made of paper is not the same as the Qur'ānic text on the screen of a phone. A text visible on the page does not necessarily appear in the same way as its digitized version under a plastic cover. When the medium of the message changes, the etiquette of the muṣḥaf changes as well, and practices are redefined to accommodate this new and unprecedented materiality of the text.
This essay will be of particular interest for the discussion of how digitization is affecting the ritualization of iconic texts. Suit quotes an anecdote that exempts digital texts from purity concerns by comparing computer or phone memory with human memory. This reproduces a very old tendency to compare the contents of books with the minds of human beings: both books and people have physical exteriors and immaterial interiors that, according to very many religious traditions, are not confined to their particular physical containers. Digitization drives this analogy even further into the heavens--or, at least, "the cloud".

Saturday, February 21, 2015

Bibliography additions

Recent additions to the alphabetical and topical bibliographies on iconic books include:

On iconic books and Islam:
  • George, Kenneth M. "Designs on Indonesia's Muslim Communities," The Journal of Asian Studies 57/3, (1998), 693-713, a description of the artistic, political and religious choices involved in making a uniquely Indonesian copy (mushaf) of the Qur'an. George takes up these same issues more broadely in:
  • George, Kenneth M. "Ethics, Iconoclasm and Quranic Art in Indonesia," Cultural Anthropology 24/4 (2009), 589-621.
  • George, Kenneth M. Picturing Islam: Art and Ethics in a Muslim Lifeworld. London: Wiley Blackwell, 2010. 

On ancient book destruction and iconoclasm:
  • May, Natalie N., ed. Iconoclasm and Text Destruction in the Ancient Near East and Beyond. Chicago: Oriental Institute, 2012. 
  • Levtow, Nathaniel B. "Text Production and Destruction in Ancient Israel: Ritual and Political Dimensions." In Saul M. Olyan, ed. Social Theory and the Study of Israelite Religion. Atlanta: SBL, 2011. 111-39.

Saturday, October 4, 2014

SCRIPT at SHARP in Antwerp


SCRIPT sponsored nine papers in three panels at the of SHARP annual meeting in Antwerp, Belgium on September 18-20, 2014.

On the first panel, "Canonizing and Scripturalizing Iconic Books," I introduced the Iconic Books Project. My paper, “Iconic Scriptures from Decalogue to Bible,” described the iconic motivations that generated the Ten Commandments and the scroll of Torah in ancient Israel. Michael Como (Columbia University) explored the religious, social and environmental effects of bringing Buddhist scribal bureaucracy to Japan in “Canon, Ethnicity and Kingship in Ancient Japan." Kristina Myrvold (Linnaeus University) described how Sikhs narrate the early history of the Guru Granth Sahib in “Entextualization of Sikh Texts in Religious Historiographies and Performances.”

On the second panel, "Literary and Iconic Canons," Jonas Svenson (Linnaeus University) borrowed the concept of contagion avoidance from cognitive psychology to describe Muslim concern to protect the purity of the Qur'an, in “The double Scripture: explaining diversity and conflict in Muslim perceptions and practices in relation to the Qur’an.” Rachel Fell McDermott (Barnard College, Columbia University) then described the life and controversial influence of the Bangladeshi national poet Kazi Nazrul Islam in “When a National Poet is a Heretic: The Collision of Literary and Religious Canons.” Karl Ivan Solibakke (Syracuse University) concluded the panel with by mediating two 20th-century uses of texts and images in “Mimesis and Poesis: Walter Benjamin’s and Vilem Flusser’s Translational Approach to Script.”

In the third panel, "Scriptures as Icons and Talismans," Dorina Miller Parmenter (Spalding University)  advanced theories of iconic books by employing Affect Theory in “Saved by the Book: Exploring the Christian Bible as Effective and Affective Object.” David Ganz (University of Zürich) described medieval Christians' concern to "cover the nakedness" of a book of scripture with decorative bindings in “Clothing Sacred Scripture: Books as Holy Objects in the Western Middle Ages.” Finally, Bradford Anderson (Mater Dei Institute, Dublin) explored the rhetorical and ritual use of Bibles to establish religious and national identity in "'This booke hath bred all the quarrel': The Bible in Seventeenth Century Ireland."

Discussion of each of the papers was lively and continued over several dinners in restaurants on various squares of Antwerp. The SHARP meeting, on the theme "Religions of the Book," provided a venue for many other papers on the impact of book production and book reading on religion, and vice versa. The full program can still be accessed here. 

Tuesday, September 2, 2014

Growing Diversity of Books for Congressional Oaths

It has become common practice in the U.S. Congress to provide a variety of texts for ritual oaths of office. The Washington Times reported in January, 2013:
As religions have expanded, so have the options for swearing-in ceremonies.
Both House and Senate lawmakers are officially sworn in on their chamber floors, and then have ceremonial swearings-in for keepsake photos afterward. Members are not required to hold any text at all, merely to raise their right hand and swear — but many do hold something, particularly during the ceremonial oath.
The Library of Congress even provides books to House members who don’t bring their own, and lawmakers can pick them off a table when they enter the ornate room for a one-on-one ceremonial oath with Mr. Boehner.
On Thursday they had nine options: Catholic, Protestant and Eastern Orthodox Bibles, the Torah, the Koran, the Book of Mormon, Hindu Vedas, an ornate box holding Buddhist Sutras, and copies of the U.S. Constitution.

Tuesday, January 8, 2013

Book as Object in current issue of Terrain

Elizabeth Castelli brings to my attention that the September 2012 issue of Terrain: revue d'ethnologie de l'Europe is devoted to the topic of l'objet libre (the book as object). Here's the table of contents:
  • L’objet livre (Stephen Hugh-Jones et Hildegard Diemberger)
  • Quand le livre devient relique: Les textes tibétains entre culture bouddhique et transformations technologiques (Hildegard Diemberger)
  • Les Agamas: des livres saints canoniques: Le rituel hindou entre transmission orale et textes sacrés (Chris Fuller)
  • Le livre comme trésor: Aura, prédation et secret des manuscrits savants du Sud marocain (Romain Simenel)
  • Le Coran et ses multiples formes (Casablanca, Maroc) (Anouk Cohen)
  • L’objet livre à l’aube de l’époque moderne (Warren Boutcher)
  • Quand le texte se fait matière: Une exploration des versions du manuscrit arabe (Christine Jungen)
  • Le synthétique sacré: Réflexions sur les aspects matériels des textes juifs orthodoxes (Jeremy Stolow)

Sunday, September 2, 2012

Framed for Blasphemy with Books

Scripture desecration is in the news again, because of the charges against a young, Christian (and possibly mentally disabled) girl in Pakistan. Pakistan's draconian blasphemy laws make such news unfortunately routine. Three years ago, I surveyed furors over scripture descration around the world. It was obvious that local laws make a greater difference than religious sensibilities, and that charges of scripture desecration thrive in environments of political instability. Pakistan has both, and I since completing my article I've resisted blogging repetitiously about the drumbeat of additional cases coming from that country, even when they led to the assassination of a governor who advocated for the law's reform. The pattern seemed monotonously and brutally consistent, even as it got worse.

But now something may be changing. Pakistani police have arrested the girl's accuser. ABC reports:
The cleric, Khalid Chishti, was arrested late Saturday for allegedly planting pages of a Quran in a shopping bag containing burned papers and ash that had been carried by the Christian girl, said Munir Jaffery, an investigating officer in the case. The bag was then submitted as evidence to the police.

Jaffery said a member of the mosque where the cleric works came forward Saturday and said man said the imam had placed the evidence in the bag. According to police, the man claimed Chishti said it was a way to get rid of the Christians.

The man's testimony only surfaced more than two weeks after the girl was originally arrested, raising questions about why he did not come forward sooner.
Though the girl's defense attorney's quickly assured the press that they do not oppose the blasphemy laws, perhaps this is the first sign that the tide is turning. The willingness to prosecute those who use the blasphemy law to frame others may begin to restore some sanity. Charges of blasphemy can be too easily abused in this way, not just to persecute religious minorities but also to exascerbate political feuds, business disagreements and marital conflicts, as my previous research documented. When communities feel empowered by law to defend their touchy sensibilities, whether they be iconic books or iconic buildings (see the recent Pussy Riot trial), an individual's right to justice and due process gets trampled (see Chloe Breyer's a propos essay).

September 3: And now the Chairman of All Pakistan Ulema Council, an influential group of Islamic clerics, has hailed the Christian girl as a "daughter of the nation" and stated that "our heads are bowed in shame" because of the Imam's attempts to frame her. Things are changing!
 

Monday, July 16, 2012

The Arts of the Book and Calligraphy


The Arts of the Book and Calligraphy

Sakip Sabanci Museum, Istanbul


Fourteen years ago, a collection of calligraphy works from the Sakip Sabanci collection toured the United States under the exhibition title Letters in Gold. I vividly remember seeing the show at the Harvard Museums and gaining my first small steps toward understanding the intricacies, splendors, and fascination of Islamic calligraphy.

Since then the Sakip Sabanci "collection" has been established as a museum with its own building on the Bosphorus, a short journey north of the clamor of Istanbul's city centers. The new exhibition, The Arts of the Book and Calligraphy celebrates the tenth anniversary of the Sakip Sabanci Museum (SSM), and wonderfully displays both the significant permanent collection as well as some clever and provocative attempts at weaving old technologies of the book with new electronic technologies. It also, as the acronym of the title implies, gives an "ABCs" of the calligraphic tradition, providing a fabulous education.

I'll be writing a full review for Material Religion to appear later this year, but wanted to post some comments here that show the relevance of the exhibition for those of us interested in iconic and performative texts.


The exhibition is set up to introduce the book as object, an object that is technologically savvy, artistically creative, and pulls its users toward veneration--the latter occurring in part through technology and artistry. A large wall mural at the entrance depicts a line of people bearing gifts for a Sultan; the gifts are all large books (see image above). And so we enter this space that offers audiences an overview of bookmaking, including stitching, binding, cover work, the creation of pens, and ultimately writing and illustrating. Short videos document each of these processes, as finished examples from the Ottoman period are displayed in cases. Other sections of the exhibition focus on specific artistic forms like the hilye, levha, and kit'a. Many examples can be seen at the website.

The museum carries the tagline "Where history meets technology" for its permanent calligraphic collection. I spoke with Ayşa Aldemir Kilercik, the Collections Manager of the museum and co-curator of the ABC show. She tells me that the entire collection has now been digitized and SSM will be making it public as early as this year. This will be welcome news for many of us working on iconic texts.

The exhibition uses technology in one of the better ways I've seen in a museum setting. Visitors are offered an iPad at the beginning, and there are several stylistic QR Codes throughout that offer lighthearted, animated versions of Turkish miniature paintings that highlight the role of the book in various cultural and political settings. Here I am looking at four hundred year old books and illustrations through an iPad, and then taking a picture of the process (and you, reader/viewer, are adding another layer).


What struck me from a technological-textual perspective are the various objects that had been scanned at high resolutions. I was able to view the "original" object behind the glass case, then look at the screened version on the iPad. The iPad sometimes would then include translations, and further information, such as the image below shows. Of course, I wanted all the information, all the translations about all the objects. I found myself looking at the object, then studying the screen for close ups, then going back to the original object. The activity heightened my sense of engagement with the object itself, and shows the future of museum viewing as well as new technological engagements with books. 


Yet even with the limited number of works available now in full interactive form, the promises of such interactive technology are encouraging. The labor to do this is time intensive, and I wonder if we might develop new guilds--not just a programmers--that create these interactive works, creators who understand the texts, but also how to creatively put them in new forms, surrounded by new information settings.

One thing is clear: technology must be seen on a historical continuum. The making of books four hundred years ago is every bit as technologically sophisticated as the new iPads, every bit as interactive, creative, and sensually rich as video screens and digital manipulations. And so the future of the book rests not in its eclipse but in its resituation, its continual remediation. 

Friday, April 20, 2012

Free Qurans controversial in Germany


An interesting feature of iconic books is that the most cherished books may be given away free. This commonly occurs with scriptures and usually elicits little comment. But when a conservative Salafi Muslim organization began giving away free Qur'ans in Hanover, urging passersby in German to LIES! "read!", it drew media coverage and political outrage. The New York Times (April 16) reported:
The campaign to hand out the Korans drew nationwide attention — and widespread condemnation — last week after journalists who had criticized the effort were threatened in an online video. And on Monday, the interior minister in Hesse, a state in central Germany, called Mr. Abou-Nagie and his followers “pied pipers” and said that the danger from radical Islam had reached “a new dimension.”
Here again, for both Muslims and non-Muslims, the book has become the emblem for the religious community and everything that people think it stands for.

Monday, April 9, 2012

Giant Afghan Qur'an

Illuminated Qur'an page The Hindustan Times announced in January the completion of a hand-written and decorated Qur'an measuring 2.28 meters (90 inches) by 1.55 meters (61 inches).
An Afghan calligrapher has worked for five years to create the world’s biggest Koran, a bid to show the world that Afghanistan’s rich cultural heritage and traditions have been damaged but not destroyed by 30 years of war. 
Mohammad Sabir Khedri, the master calligrapher behind the project, worked with nine students on a design that combines gold script with millions of tiny colorful dots, forming highly symbolic decorations around the giant pages.

“I wanted to use as many tasteful colors as possible to make this holy book look beautiful,” he said, standing beside his enormous creation in a room built specially to house it.

Friday, December 31, 2010

Rallies Defend Pakistan's Blasphemy Laws

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.

Wednesday, December 22, 2010

Qur'an written in Saddam Hussein's blood


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.

Sunday, September 12, 2010

Threats to Burn Qur'ans

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).

Saturday, November 14, 2009

Reading Scriptures, Reading America


The Institute for Signifying Scriptures has posted online a synopsis of the three day conference, "Reading Scriptures, Reading America." The heart of the meeting consisted of reports by five different working groups studying scripture reading practices in different ethnic communities in the U.S. This conference and the work of the institute as a whole emphasizes the importance of power relations to understanding scripture reading practices. That is an important reminder for studies of iconic books as well.

Wednesday, September 16, 2009

Miniatures too small to read


Julia O'Brien blogs about seeing the exhibit of miniature books at Baltimore's Walters Art Museum.

There were small mosaics, small sculptures, small shipping guides, but mostly small religious texts. Small Psalters. Small Qurans. And small Bibles.

Some of these miniatures were functional, actually used by readers even before the days of bifocals. They allowed people to have words that were portable and private-- pocket editions.

But many were clearly too small to be read. It's hard to imagine how they were even produced. These texts weren't reading material; they functioned atropaically--as amulets , talismans, good luck pieces. These Bibles were owned, touched, tucked away, treasured. But not read. The idea of the Bible mattered more than its content
.

Indeed! But the fact that more texts than just the Bible get subjected to such miniaturization shows that the iconic potential of books is not limited to scriptures, though they provide the most extreme examples.