Papers by Ellen Schattschneider
© 2003 Duke University Press All rights reserved Printed in the United States of America on acid-... more © 2003 Duke University Press All rights reserved Printed in the United States of America on acid-free paper ® Designed by Rebecca Gimenez Typeset in Berkeley by Tseng Information Systems, Inc. Library of Congress Cataloging-in-Publication Data appear on the last ...
The Culture of Japanese Fascism, edited by Alan Tansman
Positions-east Asia Cultures Critique, 1996
American Ethnologist, 2001
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, a... more JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
The Journal of Japanese Studies, 2005
, women throughout the Japanese Empire made countless female figures and sent them in imonbukuro ... more , women throughout the Japanese Empire made countless female figures and sent them in imonbukuro (comfort bags) to military personnel. Incorporating elements of amulets, Bodhisattva images, hitogata (ancient protective figures), and Western-style dolls, these masukotto (mascots) or imon ningyō (comfort dolls) took on shifting ideological and ritual functions. Initially, they helped domesticate colonial landscapes and bind conventional soldiers to the female-coded mythic Japanese homeland. Late in the war, when taken by tokkōtai (Special Attack Corps, or "kamikaze") pilots on fatal missions, the dolls had increasingly conjugal and sacrificial associations, foreshadowing their ambiguous deployments in postwar memorial, display, and political projects. 31:2 (2005) 2. Measuring four to ten inches, these mascot dolls were usually made of cloth. Some were bunka ningyō (culture dolls) in Western-style attire; others, often known as tonarigumi (neighborhood watch) dolls, were dressed in the monpe trousers popularized by the state during the war.
Books by Ellen Schattschneider
Immortal Wishes is a powerful ethnographic rendering of religious experiences of landscape, heali... more Immortal Wishes is a powerful ethnographic rendering of religious experiences of landscape, healing, and self-fashioning on a northern Japanese sacred mountain. Working at the intersection of anthropology, religion, and Japan studies, Ellen Schattschneider focuses on Akakura Mountain Shrine, a popular Shinto intitution founded by a rural woman in the 1920s. For decades, local spirit mediums and worshipers, predominantly women, have undertaken extended stints of shugyo (ascetic discipline) within the shrine and on the mountain's slopes. Their elaborate, transforming repertoire of ritual practice and ascetic discipline at Akakura, argues Schattschneider, has been generated by complex social and historical tensions, largely emerging out of the uneasy status of the surrounding area within the modern nation's industrial and postindustrial economies.
Schattschneider shows how, through dedicated work at the shrine--including demanding ascents up the sacred mountain--worshipers over time project aspects of themselves into this evocative landscape and are gradually opened to intimate contact with the purifying domains of divinities and ancestors. Each worshiper comes to associate the rugged mountain landscape with her personal biography, the life histories of certain exemplary predecessors and ancestors, and the collective biography of the extended congregation. Schattschneider argues that this body of ritual practice presents each worshiper with a field of imaginative possibilities, through which she may dramatize or reflect upon the nature of her relations with loved ones, ancestors, and divinities. In some cases, worshipers significantly redress traumas in their own lives or in the recollected economic careers of their families and ancestors. In other instances, these ritualized processes have led to deepening crises of the self, the accelerated fragmentation of local households, and apprehended possession by demons or ancestral forces. Immortal Wishes reveals how these varied practices and outcomes have over time been incorporated into the changing organization of ritual, space, and time on the mountainscape.
Uploads
Papers by Ellen Schattschneider
Books by Ellen Schattschneider
Schattschneider shows how, through dedicated work at the shrine--including demanding ascents up the sacred mountain--worshipers over time project aspects of themselves into this evocative landscape and are gradually opened to intimate contact with the purifying domains of divinities and ancestors. Each worshiper comes to associate the rugged mountain landscape with her personal biography, the life histories of certain exemplary predecessors and ancestors, and the collective biography of the extended congregation. Schattschneider argues that this body of ritual practice presents each worshiper with a field of imaginative possibilities, through which she may dramatize or reflect upon the nature of her relations with loved ones, ancestors, and divinities. In some cases, worshipers significantly redress traumas in their own lives or in the recollected economic careers of their families and ancestors. In other instances, these ritualized processes have led to deepening crises of the self, the accelerated fragmentation of local households, and apprehended possession by demons or ancestral forces. Immortal Wishes reveals how these varied practices and outcomes have over time been incorporated into the changing organization of ritual, space, and time on the mountainscape.
Schattschneider shows how, through dedicated work at the shrine--including demanding ascents up the sacred mountain--worshipers over time project aspects of themselves into this evocative landscape and are gradually opened to intimate contact with the purifying domains of divinities and ancestors. Each worshiper comes to associate the rugged mountain landscape with her personal biography, the life histories of certain exemplary predecessors and ancestors, and the collective biography of the extended congregation. Schattschneider argues that this body of ritual practice presents each worshiper with a field of imaginative possibilities, through which she may dramatize or reflect upon the nature of her relations with loved ones, ancestors, and divinities. In some cases, worshipers significantly redress traumas in their own lives or in the recollected economic careers of their families and ancestors. In other instances, these ritualized processes have led to deepening crises of the self, the accelerated fragmentation of local households, and apprehended possession by demons or ancestral forces. Immortal Wishes reveals how these varied practices and outcomes have over time been incorporated into the changing organization of ritual, space, and time on the mountainscape.