The Cultural Biography of a Pilgrimage Token : From Hagiographical to Archaeological Evidence
Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the venerat...
Ausführliche Beschreibung
Gespeichert in:
| Autor*in: |
Boero, Dina [verfasserIn] |
|---|
| Format: |
E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
2020 |
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| Schlagwörter: |
Symeon, der Stylit der Jüngere, Heiliger, 521-592 / Hagiografie / Mittelmeer / Wallfahrt / Marke, Numismatik / Andenken / Privatgebrauch |
|---|---|
| Schlagwörter: |
| Übergeordnetes Werk: |
Enthalten in: Archiv für Religionsgeschichte - Berlin : de Gruyter, 1999, 21/22(2020), 1, Seite 153-174 |
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| Übergeordnetes Werk: |
volume:21/22 ; year:2020 ; number:1 ; pages:153-174 |
| Links: |
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| DOI / URN: |
10.1515/arege-2020-0008 |
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| Katalog-ID: |
174314668X |
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| 520 | |a Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. | ||
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10.1515/arege-2020-0008 doi (DE-627)174314668X (DE-599)KXP174314668X DE-627 ger DE-627 rda eng 0 1 ssgn Boero, Dina verfasserin aut The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence [2020] Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. Altertumswissenschaften Antike Religionsgeschichte Klassische Altertumswissenschaften Religionswissenschaften Theologie und Religion p (DE-588)119469065 (DE-627)080283950 (DE-576)212650327 Symeon der Stylit der Jüngere, Heiliger 521-592 gnd s (DE-588)4022930-0 (DE-627)104682906 (DE-576)208946535 Hagiografie gnd g (DE-588)4122606-9 (DE-627)104434511 (DE-576)209552832 Mittelmeer Ost gnd s (DE-588)4064460-1 (DE-627)104522860 (DE-576)209153628 Wallfahrt gnd s (DE-588)4414858-6 (DE-627)21258345X (DE-576)212204262 Marke Numismatik gnd s (DE-588)4328344-5 (DE-627)131759175 (DE-576)211288675 Andenken gnd s (DE-588)4472376-3 (DE-627)235211850 (DE-576)212789260 Privatgebrauch gnd (DE-627) Enthalten in Archiv für Religionsgeschichte Berlin : de Gruyter, 1999 21/22(2020), 1, Seite 153-174 Online-Ressource (DE-627)588198145 (DE-600)2470935-9 (DE-576)303226005 1868-8888 nnns volume:21/22 year:2020 number:1 pages:153-174 https://www.degruyter.com/view/journals/afgs/21-22/1/article-p153.xml Verlag GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_121 GBV_ILN_150 GBV_ILN_151 GBV_ILN_152 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_374 GBV_ILN_602 GBV_ILN_636 GBV_ILN_647 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2018 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2043 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2070 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2098 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2116 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2125 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2145 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2153 GBV_ILN_2158 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_2891 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4328 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4346 GBV_ILN_4367 GBV_ILN_4392 GBV_ILN_4393 GBV_ILN_4700 GBV_ILN_4753 AR 21/22 2020 1 153-174 2019 01 DE-Tü135 3826654099 00 --%%-- --%%-- --%%-- n l01 17-12-20 2019 01 DE-Tü135 00 (DE-627)1442044284 KAB 2019 01 DE-Tü135 01 (DE-627)1442049650 KCD |
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10.1515/arege-2020-0008 doi (DE-627)174314668X (DE-599)KXP174314668X DE-627 ger DE-627 rda eng 0 1 ssgn Boero, Dina verfasserin aut The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence [2020] Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. Altertumswissenschaften Antike Religionsgeschichte Klassische Altertumswissenschaften Religionswissenschaften Theologie und Religion p (DE-588)119469065 (DE-627)080283950 (DE-576)212650327 Symeon der Stylit der Jüngere, Heiliger 521-592 gnd s (DE-588)4022930-0 (DE-627)104682906 (DE-576)208946535 Hagiografie gnd g (DE-588)4122606-9 (DE-627)104434511 (DE-576)209552832 Mittelmeer Ost gnd s (DE-588)4064460-1 (DE-627)104522860 (DE-576)209153628 Wallfahrt gnd s (DE-588)4414858-6 (DE-627)21258345X (DE-576)212204262 Marke Numismatik gnd s (DE-588)4328344-5 (DE-627)131759175 (DE-576)211288675 Andenken gnd s (DE-588)4472376-3 (DE-627)235211850 (DE-576)212789260 Privatgebrauch gnd (DE-627) Enthalten in Archiv für Religionsgeschichte Berlin : de Gruyter, 1999 21/22(2020), 1, Seite 153-174 Online-Ressource (DE-627)588198145 (DE-600)2470935-9 (DE-576)303226005 1868-8888 nnns volume:21/22 year:2020 number:1 pages:153-174 https://www.degruyter.com/view/journals/afgs/21-22/1/article-p153.xml Verlag GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_121 GBV_ILN_150 GBV_ILN_151 GBV_ILN_152 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_374 GBV_ILN_602 GBV_ILN_636 GBV_ILN_647 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2018 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2043 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2070 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2098 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2116 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2125 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2145 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2153 GBV_ILN_2158 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_2891 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4328 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4346 GBV_ILN_4367 GBV_ILN_4392 GBV_ILN_4393 GBV_ILN_4700 GBV_ILN_4753 AR 21/22 2020 1 153-174 2019 01 DE-Tü135 3826654099 00 --%%-- --%%-- --%%-- n l01 17-12-20 2019 01 DE-Tü135 00 (DE-627)1442044284 KAB 2019 01 DE-Tü135 01 (DE-627)1442049650 KCD |
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10.1515/arege-2020-0008 doi (DE-627)174314668X (DE-599)KXP174314668X DE-627 ger DE-627 rda eng 0 1 ssgn Boero, Dina verfasserin aut The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence [2020] Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. Altertumswissenschaften Antike Religionsgeschichte Klassische Altertumswissenschaften Religionswissenschaften Theologie und Religion p (DE-588)119469065 (DE-627)080283950 (DE-576)212650327 Symeon der Stylit der Jüngere, Heiliger 521-592 gnd s (DE-588)4022930-0 (DE-627)104682906 (DE-576)208946535 Hagiografie gnd g (DE-588)4122606-9 (DE-627)104434511 (DE-576)209552832 Mittelmeer Ost gnd s (DE-588)4064460-1 (DE-627)104522860 (DE-576)209153628 Wallfahrt gnd s (DE-588)4414858-6 (DE-627)21258345X (DE-576)212204262 Marke Numismatik gnd s (DE-588)4328344-5 (DE-627)131759175 (DE-576)211288675 Andenken gnd s (DE-588)4472376-3 (DE-627)235211850 (DE-576)212789260 Privatgebrauch gnd (DE-627) Enthalten in Archiv für Religionsgeschichte Berlin : de Gruyter, 1999 21/22(2020), 1, Seite 153-174 Online-Ressource (DE-627)588198145 (DE-600)2470935-9 (DE-576)303226005 1868-8888 nnns volume:21/22 year:2020 number:1 pages:153-174 https://www.degruyter.com/view/journals/afgs/21-22/1/article-p153.xml Verlag GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_121 GBV_ILN_150 GBV_ILN_151 GBV_ILN_152 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_374 GBV_ILN_602 GBV_ILN_636 GBV_ILN_647 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2018 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2043 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2070 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2098 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2116 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2125 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2145 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2153 GBV_ILN_2158 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_2891 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4328 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4346 GBV_ILN_4367 GBV_ILN_4392 GBV_ILN_4393 GBV_ILN_4700 GBV_ILN_4753 AR 21/22 2020 1 153-174 2019 01 DE-Tü135 3826654099 00 --%%-- --%%-- --%%-- n l01 17-12-20 2019 01 DE-Tü135 00 (DE-627)1442044284 KAB 2019 01 DE-Tü135 01 (DE-627)1442049650 KCD |
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10.1515/arege-2020-0008 doi (DE-627)174314668X (DE-599)KXP174314668X DE-627 ger DE-627 rda eng 0 1 ssgn Boero, Dina verfasserin aut The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence [2020] Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. Altertumswissenschaften Antike Religionsgeschichte Klassische Altertumswissenschaften Religionswissenschaften Theologie und Religion p (DE-588)119469065 (DE-627)080283950 (DE-576)212650327 Symeon der Stylit der Jüngere, Heiliger 521-592 gnd s (DE-588)4022930-0 (DE-627)104682906 (DE-576)208946535 Hagiografie gnd g (DE-588)4122606-9 (DE-627)104434511 (DE-576)209552832 Mittelmeer Ost gnd s (DE-588)4064460-1 (DE-627)104522860 (DE-576)209153628 Wallfahrt gnd s (DE-588)4414858-6 (DE-627)21258345X (DE-576)212204262 Marke Numismatik gnd s (DE-588)4328344-5 (DE-627)131759175 (DE-576)211288675 Andenken gnd s (DE-588)4472376-3 (DE-627)235211850 (DE-576)212789260 Privatgebrauch gnd (DE-627) Enthalten in Archiv für Religionsgeschichte Berlin : de Gruyter, 1999 21/22(2020), 1, Seite 153-174 Online-Ressource (DE-627)588198145 (DE-600)2470935-9 (DE-576)303226005 1868-8888 nnns volume:21/22 year:2020 number:1 pages:153-174 https://www.degruyter.com/view/journals/afgs/21-22/1/article-p153.xml Verlag GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_121 GBV_ILN_150 GBV_ILN_151 GBV_ILN_152 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_374 GBV_ILN_602 GBV_ILN_636 GBV_ILN_647 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2018 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2043 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2070 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2098 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2116 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2125 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2145 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2153 GBV_ILN_2158 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_2891 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4328 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4346 GBV_ILN_4367 GBV_ILN_4392 GBV_ILN_4393 GBV_ILN_4700 GBV_ILN_4753 AR 21/22 2020 1 153-174 2019 01 DE-Tü135 3826654099 00 --%%-- --%%-- --%%-- n l01 17-12-20 2019 01 DE-Tü135 00 (DE-627)1442044284 KAB 2019 01 DE-Tü135 01 (DE-627)1442049650 KCD |
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10.1515/arege-2020-0008 doi (DE-627)174314668X (DE-599)KXP174314668X DE-627 ger DE-627 rda eng 0 1 ssgn Boero, Dina verfasserin aut The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence [2020] Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. Altertumswissenschaften Antike Religionsgeschichte Klassische Altertumswissenschaften Religionswissenschaften Theologie und Religion p (DE-588)119469065 (DE-627)080283950 (DE-576)212650327 Symeon der Stylit der Jüngere, Heiliger 521-592 gnd s (DE-588)4022930-0 (DE-627)104682906 (DE-576)208946535 Hagiografie gnd g (DE-588)4122606-9 (DE-627)104434511 (DE-576)209552832 Mittelmeer Ost gnd s (DE-588)4064460-1 (DE-627)104522860 (DE-576)209153628 Wallfahrt gnd s (DE-588)4414858-6 (DE-627)21258345X (DE-576)212204262 Marke Numismatik gnd s (DE-588)4328344-5 (DE-627)131759175 (DE-576)211288675 Andenken gnd s (DE-588)4472376-3 (DE-627)235211850 (DE-576)212789260 Privatgebrauch gnd (DE-627) Enthalten in Archiv für Religionsgeschichte Berlin : de Gruyter, 1999 21/22(2020), 1, Seite 153-174 Online-Ressource (DE-627)588198145 (DE-600)2470935-9 (DE-576)303226005 1868-8888 nnns volume:21/22 year:2020 number:1 pages:153-174 https://www.degruyter.com/view/journals/afgs/21-22/1/article-p153.xml Verlag GBV_USEFLAG_U GBV_ILN_2019 ISIL_DE-Tue135 SYSFLAG_1 GBV_KXP GBV_ILN_11 GBV_ILN_20 GBV_ILN_22 GBV_ILN_23 GBV_ILN_24 GBV_ILN_31 GBV_ILN_32 GBV_ILN_39 GBV_ILN_40 GBV_ILN_60 GBV_ILN_62 GBV_ILN_63 GBV_ILN_65 GBV_ILN_69 GBV_ILN_70 GBV_ILN_73 GBV_ILN_74 GBV_ILN_90 GBV_ILN_95 GBV_ILN_100 GBV_ILN_105 GBV_ILN_110 GBV_ILN_120 GBV_ILN_121 GBV_ILN_150 GBV_ILN_151 GBV_ILN_152 GBV_ILN_161 GBV_ILN_170 GBV_ILN_171 GBV_ILN_187 GBV_ILN_206 GBV_ILN_213 GBV_ILN_224 GBV_ILN_230 GBV_ILN_250 GBV_ILN_281 GBV_ILN_285 GBV_ILN_293 GBV_ILN_370 GBV_ILN_374 GBV_ILN_602 GBV_ILN_636 GBV_ILN_647 GBV_ILN_702 GBV_ILN_2001 GBV_ILN_2003 GBV_ILN_2004 GBV_ILN_2005 GBV_ILN_2006 GBV_ILN_2007 GBV_ILN_2008 GBV_ILN_2009 GBV_ILN_2010 GBV_ILN_2011 GBV_ILN_2014 GBV_ILN_2015 GBV_ILN_2018 GBV_ILN_2020 GBV_ILN_2021 GBV_ILN_2025 GBV_ILN_2026 GBV_ILN_2027 GBV_ILN_2031 GBV_ILN_2034 GBV_ILN_2036 GBV_ILN_2037 GBV_ILN_2038 GBV_ILN_2039 GBV_ILN_2043 GBV_ILN_2044 GBV_ILN_2048 GBV_ILN_2049 GBV_ILN_2050 GBV_ILN_2055 GBV_ILN_2056 GBV_ILN_2057 GBV_ILN_2059 GBV_ILN_2061 GBV_ILN_2064 GBV_ILN_2065 GBV_ILN_2068 GBV_ILN_2070 GBV_ILN_2088 GBV_ILN_2093 GBV_ILN_2098 GBV_ILN_2106 GBV_ILN_2107 GBV_ILN_2108 GBV_ILN_2110 GBV_ILN_2111 GBV_ILN_2112 GBV_ILN_2113 GBV_ILN_2116 GBV_ILN_2118 GBV_ILN_2119 GBV_ILN_2122 GBV_ILN_2125 GBV_ILN_2129 GBV_ILN_2143 GBV_ILN_2144 GBV_ILN_2145 GBV_ILN_2147 GBV_ILN_2148 GBV_ILN_2153 GBV_ILN_2158 GBV_ILN_2188 GBV_ILN_2190 GBV_ILN_2232 GBV_ILN_2336 GBV_ILN_2446 GBV_ILN_2472 GBV_ILN_2507 GBV_ILN_2522 GBV_ILN_2548 GBV_ILN_2891 GBV_ILN_4012 GBV_ILN_4035 GBV_ILN_4037 GBV_ILN_4046 GBV_ILN_4112 GBV_ILN_4125 GBV_ILN_4126 GBV_ILN_4242 GBV_ILN_4246 GBV_ILN_4249 GBV_ILN_4251 GBV_ILN_4277 GBV_ILN_4305 GBV_ILN_4306 GBV_ILN_4307 GBV_ILN_4313 GBV_ILN_4322 GBV_ILN_4323 GBV_ILN_4324 GBV_ILN_4325 GBV_ILN_4326 GBV_ILN_4328 GBV_ILN_4333 GBV_ILN_4334 GBV_ILN_4335 GBV_ILN_4336 GBV_ILN_4338 GBV_ILN_4346 GBV_ILN_4367 GBV_ILN_4392 GBV_ILN_4393 GBV_ILN_4700 GBV_ILN_4753 AR 21/22 2020 1 153-174 2019 01 DE-Tü135 3826654099 00 --%%-- --%%-- --%%-- n l01 17-12-20 2019 01 DE-Tü135 00 (DE-627)1442044284 KAB 2019 01 DE-Tü135 01 (DE-627)1442049650 KCD |
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cultural biography of a pilgrimage tokenfrom hagiographical to archaeological evidence |
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The Cultural Biography of a Pilgrimage Token From Hagiographical to Archaeological Evidence |
| abstract |
Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. |
| abstractGer |
Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. |
| abstract_unstemmed |
Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices. |
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Symeon, Stylites Simeon, Thaumastoreites Simeon, Iunior Symeon, vom Wunderberg Symeon, le Stylite, le Jeune, saint Simeon, Stylita, Iunior Symeon, Stylites, der Jüngere, Heiliger Simon, le Jeune Symeon, Stylit der Jüngere, Heiliger Simon, Maumastorites Symeon, der Wundertäter Simeon, Stylita, Iunior, Heiliger Symeon, Iunior Simeon, Stylites, der Jüngere, Heiliger Simeon, Thaumaturgos Simon, de Thaumastore Stylita, Simeon Simeone, Stilita, Symeon, Stylita, Iunior, Heiliger Simeone, Stilita, il Giovane Simon, Stylite Simeon, Stylita Symeon, Stilites, Minor, Heiliger Simon, Stylite Grec Symeon, der Stylit der Jüngere, Heiliger Hagiographie Hagiologie Hagiografie Ostmittelmeer Östliches Mittelmeer Mittelmeer (Ost) Wallfahrtsort Pilgerreise Wallfahrten Pilgerfahrt Wallfahrt Marke <Numismatik> Erinnerungsstück Gegenstand <Andenken> Andenken Eigener Gebrauch Eigengebrauch Persönlicher Gebrauch Private Nutzung Privater Gebrauch Privatgebrauch |
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| score |
7.4014626 |