Infrastructures of Religion and Power: Archaeologies of Landscape, Ritual, and Semiotics

Cover
Half Title
Title Page
Copyright Page
Dedication
Table of Contents
List of Figures
List of Table
Acknowledgements
List of Abbreviations
1 Introduction
	1.1 The Adoration of Infrastructures
	1.2 Broader Theoretical Relevance of the Study
	1.3 Bridging Theories with Infrastructures: Trilectic Archaeologies
	1.4 Organization of the Volume
2 Excavating the Theoretical Landscape: The Archaeological Search for Significance
	2.1 Introduction: The Semiotics of Archaeological Analysis
	2.2 A Brief Introduction to Peirce’s Semeiotics and the Search for “Meaningfully Constituted Worlds” in Archaeological Research
	2.3 Rehabilitating Representation
	2.4 New Materialist Ontologies and Ontological Alterity
	2.5 Ideology vs. Ontology
	2.6 Symbolism and Semiotic Ideologies in the Making of Worlds
	2.7 Assemblage Theory and the Making of Place
	2.8 Lefebvre’s Unitary Space
	2.9 Conclusion
3 Sublime Infrastructures: Emplacing Ritual, Religion, and Power
	3.1 Introduction
	3.2 Ritual’s Distinct Material Frame and Placedness
	3.3 Ritual as a Medium of Power
		3.3.1 The Sacred: Ultimate Source of Power, Metaphor of Difference
		3.3.2 Ritual as Knowledge, Efficacious Act, Crucible of Transformation, and Site of Experimentation
		3.3.3 Ritual as Social Identification and Medium of Identity Politics
		3.3.4 Ritual as Ideology
		3.3.5 The Emotional Nexus of Ritual Dramaturgy: Ritual as Structure, Hegemony, and the Materialization of Aesthetics
		3.3.6 Ritual as Heightened Consciousness and Political Resistance
		3.3.7 The Assembling Power of Ritual
	3.4 Ritual, Place-Making, and Infrastructures
		3.4.1 Religious Landscapes as Thirdspaces
		3.4.2 Archaeologies of Infrastructures
	3.5 Conclusion
4 Ceremonial Architecture as Semiotic Machines
	4.1 Introduction
	4.2 Ritual, Semiotic Mediators, and Ontological Alterity
	4.3 The Materiality of Ritual Semiotics: Structured Depositions as Bundled and Condensed Assemblages
		4.3.1 Repetition
		4.3.2 Dicentization/Substitution
		4.3.3 Symbolic Accumulation
	4.4 Conclusion: Temples as Machines
5 Sacred Infrastructures and Rituals of Place-Making in the Ancient Andes
	5.1 Introduction
	5.2 Andean Conceived Space and Ideologies of Place
		5.2.1 The Ontological Indivisibility of the Monumental, Infrastructural, and Sacred in the Andes
		5.2.2 Synecdochal Geographies, Concentric Dualism, and Ideologies of the Centre
		5.2.3 (Re)Territorializing Andean Sacred Landscapes
	5.3 Variation in Andean Religious Landscapes
	5.4 Concluding Thoughts
6 A Tale of Three Temples: The Changing Religious Landscape of the Southern Jequetepeque Valley, Peru
	6.1 Introduction
	6.2 Brief Introduction to the Jequetepeque Valley and the Cañoncillo Region
	6.3 Jatanca
		6.3.1 General Interpretations of Religious Architecture, Ritual Practices, and Political Organization
		6.3.2 Ritual Constructions of Time, Place, and Cosmos at Jatanca
		6.3.3 Perceived Space and the Phenomenology of Ritual at Jatanca: Segmentarity and Territorialization
		6.3.4 Jatanca as Semiotic Machine
		6.3.5 Lived Space and the Power of Ritual at Jatanca
	6.4 Huaca Colorada
		6.4.1 General Interpretations of Religious Architecture, Ritual Practices, and Political Organization
		6.4.2 Ritual Constructions of Time, Place, and Cosmos at Huaca Colorada
		6.4.3 Perceived Space and the Phenomenology of Ritual at Huaca Colorada: Segmentarity and Territorialization
		6.4.4 Huaca Colorada as Semiotic Machine
		6.4.5 Lived Space and the Power of Ritual at Huaca Colorada
	6.5 Enter Tecapa
		6.5.1 Huaca Colorada, Tecapa, and Transitional Period Transformations
		6.5.2 Conceived and Perceived Space at Tecapa: Huaca Colorada Reterritorialized
		6.5.3 The Distinctive Semiotic Machine of Tecapa
		6.5.4 Lived Space and the Power of Ritual at Tecapa
	6.6 Concluding Thoughts
7 Karma Ecologies: Khmer Place-Making, Infrastructures, and Ideologies of Space
	7.1 Introduction
	7.2 The Religious Construction of Place among the Khmer
	7.3 The Mandala: Alternate Strategies of Territorialization in Angkor
	7.4 Variation in Khmer and Southeast Asian Religious Landscapes
	7.5 Concluding Thoughts
8 The Āśrama and Hospital Foundations of Ancient Angkor
	8.1 Ascetic Geographies: The Āśrama of Yaśovarman I
		8.1.1 Yaśovarman’s New Capital: The Semiotics of the Bakheng and the Overcoding of a Kingdom
		8.1.2 The Yaśodharāśrama: Epigraphic Evidence
		8.1.3 Archaeological Investigations of the Urban Yaśodharāśrama
		8.1.4 Preliminary Archaeological Investigations of the Provincial Yaśodharāśrama
		8.1.5 The Semiotic Machinery of the Yaśodharāśrama
		8.1.6 Perceived Space, Aesthetics, and the Phenomenology of Ritual of the Yaśodharāśrama
		8.1.7 Lived Space and the Power of Ritual in Yaśovarman’s Monasteries
	8.2 Landscapes of Compassion: The Hospitals of Jayavarman VII
		8.2.1 Jayavarman’s Revolutionary Place-Making and the Semiotics of Angkor Thom and the Bayon
		8.2.2 The Hospitals of Jayavarman VII: Epigraphic Evidence
		8.2.3 The Hospitals of Jayavarman VII: Archaeological Evidence
		8.2.4 The Semiotic Machinery of Jayavarman’s Hospital Sanctuaries
		8.2.5 Perceived and Lived Space and the Power of the Religious Landscape in Jayavarman VII’s Hospital Network
	8.3 Concluding Thoughts
9 Conclusion: Landscapes of History
	9.1 Introduction
	9.2 Archaeologies of Historical Change
		9.2.1 A Detour to Akhetaten: Akhenaten’s Amarna Revolution
		9.2.2 Variations in the Cosmopolitical Production of Worlds/History
	9.3 Concluding Thoughts
Bibliography
Index