In this revision of his dissertation (in religion, at U. of California, Santa Barbara), Burris (religious studies, Stetson U.) explores the development of a comparative study of religion as this can be deduced from the exhibits on world religion and culture at 19th-century world expositions. The book's four main themes are: the colonial mindset of the exhibiting of cultures and their religions, the effect of evolutionary theory on the defining of American religious and social hierarchies, the role of the expositions in popularizing the theory of social evolution, and the denigration of "primitive" peoples and their religions through comparative display. The text is as much cultural studies as religious studies and will appeal to those interested in American societal and intellectual trends of this period. Annotation copyrighted by Book News, Inc., Portland, OR

The 1893 Columbian Exposition, also known as the Chicago World's Fair, presented the Latter-day Saints with their first opportunity to exhibit the best of Mormonism for a national and an international audience after the abolishment of polygamy in 1890. The Columbian Exposition also marked the dramatic reengagement of the LDS Church with the non-Mormon world after decades of seclusion in the Great Basin. Between May and October 1893, over seven thousand Latter-day Saints from Utah attended the international spectacle popularly described as the ''White City.'' While many traveled as tourists, oblivious to the opportunities to ''exhibit'' Mormonism, others actively participated to improve their church's public image. Hundreds of congregants helped create, manage, and staff their territory's impressive exhibit hall; most believed their besieged religion would benefit from Utah's increased national profile. Moreover, a good number of Latter-day Saint women represented the female interests and achievements of both Utah and its dominant religion. These women hoped to use the Chicago World's Fair as a platform to improve the social status of their gender and their religion. Additionally, two hundred and fifty of the Mormon Tabernacle Choir's best singers competed in a Welsh eiseddfodd, a musical competition held in conjunction with the Chicago World's Fair, and Mormon apologist Brigham H. Roberts sought to gain LDS representation at the affiliated Parliament of Religions. In the first study ever written of Mormon participation at the Chicago World's Fair, Reid L. Neilson explores how Latter-day Saints attempted to ''exhibit'' themselves to the outside world before, during, and after the Columbian Exposition, arguing that their participation in the Exposition was a crucial moment in the Mormon migration to the American mainstream and its leadership's discovery of public relations efforts. After 1893, Mormon leaders sought to exhibit their faith rather than be exhibited by others.

Drawing on sermons and extensive source material from the mid-Victorian religious press, this innovative reappraisal of the Great Exhibition of 1851 shows that it was widely understood by contemporaries to possess a religious dimension and that it generated controversy among religious groups.

This book examines the significance of the material dimensions of religion and culture. By looking at how scholars have researched religious materiality in the past, and focusing especially upon the variety of ways objects are handled in contemporary religious life, the reader will discover some insight into the interplay between the material and the immaterial. Case studies analyze the use of things in rituals and sacred places as well as ways in which they are appropriated for religious and academic instruction. The book attempts to reinterpret what the materiality in religion and culture might signify in light of multidisciplinary methodological approaches and helps to gain some ground on the abstract perspective of religions. (Series: Marburg Religious Science in Discourse / Marburger Religionswissenschaft im Diskurs, Vol. 2) [Subject: Religious Studies, Sociology]

Bringing together scholars and practitioners from North America, Europe, Russia, and Australia, this pioneering volume provides a global survey of how museums address religion and charts a course for future research and interpretation. Contributors from a variety of disciplines and institutions explore the work of museums from many perspectives, including cultural studies, religious studies, and visual and material culture. Most museums throughout the world – whether art, archaeology, anthropology or history museums – include religious objects, and an increasing number are beginning to address religion as a major category of human identity. With rising museum attendance and the increasingly complex role of religion in social and geopolitical realities, this work of stewardship and interpretation is urgent and important. Religion in Museums is divided into six sections: museum buildings, reception, objects, collecting and research, interpretation of objects and exhibitions, and the representation of religion in different types of museums. Topics covered include repatriation, conservation, architectural design, exhibition, heritage, missionary collections, curation, collections and display, and the visitor's experience. Case studies provide comprehensive coverage and range from museums devoted specifically to the diversity of religious traditions, such as the State Museum of the History of Religion in St Petersburg, to exhibitions centered on religion at secular museums, such as Hajj: Journey to the Heart of Islam, at the British Museum.

Critically examining the notion of 'world religions', Charles D. Orzech compares five purpose-built museums of world religions and their online extensions. Inspired by the 19th and 20th century discipline of comparative religion, these museums seek to promote religious tolerance by representing religious diversity and by arguing for underlying kinship among religions. From locations in Europe (Marburg, Glasgow and St Petersburg), to North America (Quebec) to Asia (Taipei), each museum advances a particular cultural history. This book shows how the curation of the objects they contain shapes public perceptions of religion, giving material form to the discourses about religion and world religions. Raising important questions about religion and secularity, museum displays and religious piety, Museums of World Religions questions the ideology that informs these museums. Building on recent anthropological work on the agency of religious objects, the author critiques these museums and suggests new approaches to displaying the matter of religion.