This book is the first to describe in detail a community of potters working for the Jagannatha Temple in Puri. As a pilgrimage centre of national importance, the temple requires earthenware in great quantities for the creation and distribution of the sacred food, an integral feature of daily ritual and pilgrimage. This study observes the potters' technical prowess, sustained by devotion, and the accompanying DVD shows the artisans at work, demonstrating their skills and products. ,

An account of the architecture, sculpture, paintings and associated festivals of the great Vaisṇava shrine of Jagannatha at Puri in Orissa, on the east coast of India, together with a new analysis of the origin of the icons of the Triad.

Down Through The Ages, Clay Has Been The Perfect Medium For Indian Creativity. Its Myriad Shapes And Styles Range From The Miniscule To The Gigantic, From Realistic To Abstract, From Purely Practical To Utterly Fantastic. India S One Million Potters Mor

Cloth and Human Experience explores a wide variety of cultures and eras, discussing production and trade, economics, and symbolic and spiritual associations.

The study of specialized craft production has a long tradition in archaeological research. Through analyses of material remains and the contexts of their production and use, archaeologists can examine the organization of craft production and the economic and political status of craft producers. This study combines archaeological and historical evidence from the author's twenty years of fieldwork at the imperial capital of Vijayanagara to explore the role and significance of craft production in the city's political economy of the fourteenth to the seventeenth century. By examining a diverse range of crafts from poetry to pottery, Sinopoli evaluates models of craft production and expands upon theoretical and historical understandings of empires in general and Vijayanagara in particular. It is the most broad-ranging study of craft production in South Asia, or in any other early state empire.

Jungian Perspectives on Rebirth and Renewal brings together an international selection of contributors on the themes of rebirth and renewal. With their emphasis on evolutionary ancestral memories, creation myths and dreams, the chapters in this collection explore the indigenous and primordial bases of these concepts. Presented in eight parts, the book elucidates the importance of indirect, associative, mythological thinking within Jungian psychology and the efficacy of working with images as symbols to access unconscious creative processes. Part I begins with a comparative study of the significance of the phoenix as symbol, including its image as Jung’s family crest. Part II focuses on Native American indigenous beliefs about the transformative power of nature. Part III examines synchronistic symbols as liminal place/space, where the relationship between the psyche and place enables a co-evolution of the psyche of the land. Part IV presents Jung’s travels in India and the spiritual influence of Indian indigenous beliefs had on his work. Part V expands on the rebirth of the feminine as a dynamic, independent force. Part VI analyses ancestral memories evoked by the phoenix image, exploring archetypal narratives of infancy. Part VII focuses on eco-psychological, synchronistic carriers of death, rebirth and renewal through mythic characterisations. Finally, part VIII explores the mythopoetic, visionary dimensions of rebirth and renewal that give literary expression to indigenous people/primordial psyche re-navigated through popular literature. The chapters both mirror and synchronise a rebirth of Jungian and non-Jungian academic interest in indigenous peoples, creation myths, oral traditions and narrative dialogue as the ‘primordial psyche’ worldwide, and the book includes one chapter supplemented by an online video. This collection will be inspiring reading for academics and students of analytical psychology, Jungian and post-Jungian studies and mythology, as well as analytical psychologists, Jungian analysts and Jungian psychotherapists. To access the online video which accompanies Evangeline Rand's chapter, please request a password at http://www.evangelinerand.com/life_threads_orissa_awakenings.html

DANIEL JOHNSTON, raised on a farm in Randolph County, returned from Thailand with a new way to make monumental pots. Back home in North Carolina, he built a log shop and a whale of a kiln for wood-firing. Then he set out to create beautiful pots, grand in scale, graceful in form, and burned bright in a blend of ash and salt. With mastery achieved and apprentices to teach, Daniel Johnston turned his brain to massive installations. First, he made a hundred large jars and lined them along the rough road that runs past his shop and kiln. Next, he arranged curving clusters of big pots inside pine frames, slatted like corn cribs, to separate them from the slick interiors of four fine galleries in succession. Then, in concluding the second phase of his professional career, Daniel Johnston built an open-air installation on the grounds around the North Carolina Museum of Art, where 178 handmade, wood-fired columns march across a slope in a straight line, 350 feet in length, that dips and lifts with the heave while the tops of the pots maintain a level horizon. In 2000, when he was still Mark Hewitt's apprentice, Daniel Johnston met Henry Glassie, who has done fieldwork on ceramic traditions in the United States, Brazil, Italy, Turkey, Bangladesh, China, and Japan. Over the years, during a steady stream of intimate interviews, Glassie gathered the understanding that enabled him to compose this portrait of Daniel Johnston, a young artist who makes great pots in the eastern Piedmont of North Carolina.

The term 'jar' refers to any man-made shape with the capacity to enclose something. Few objects are as universal and multi-functional as a jar – regardless of whether they contain food or drink, matter or a void, life-giving medicine or the ashes of the deceased. As ubiquitous as they may seem, such containers, storage vessels and urns are, as this book demonstrates, highly significant cultural and historical artefacts that mediate between content and environment, exterior worlds and interior enclosures, local and global, this-worldly and otherworldly realms. The contributors to this volume understand jars not only as household utensils or evidence of human civilizations, but also as artefacts in their own right. Asian jars are culturally and aesthetically defined crafted goods and as objects charged with spiritual meanings and ritual significance. Transformative Jars situates Asian jars in a global context and focuses on relationships between the filling, emptying and re-filling of jars with a variety of contents and meanings through time and throughout space. Transformative Jars brings together an interdisciplinary team of scholars with backgrounds in curating, art history and anthropology to offer perspectives that go beyond archaeological approaches with detailed analyses of a broad range of objects. By looking at jars as things in the hands of makers, users and collectors, this book presents these objects as agents of change in cultures of craftsmanship and consumption.

Post-Enlightenment notions of culture, which have been naturalized in the West for centuries, require that art be autonomously beautiful, universal, and devoid of any practical purpose. The authors of this multidisciplinary volume seek to complicate this understanding of art by examining art objects from across Asia with attention to their functional, ritual, and everyday contexts. From tea bowls used in the Japanese tea ceremony to television broadcasts of Javanese puppet theater; from Indian wedding chamber paintings to art looted by the British army from the Chinese emperor’s palace; from the adventures of a Balinese magical dagger to the political functions of classical Khmer images—the authors challenge prevailing notions of artistic value by introducing new ways of thinking about culture. The chapters consider art objects as they are involved in the world: how they operate and are experienced in specific sites, collections, rituals, performances, political and religious events and imagination, and in individual peoples’ lives; how they move from one context to another and change meaning and value in the process (for example, when they are collected, traded, and looted or when their images appear in art history textbooks); how their memories and pasts are or are not part of their meaning and experience. Rather than lead to a single universalizing definition of art, the essays offer multiple, divergent, and case-specific answers to the question "What is the use of art?" and argue for the need to study art as it is used and experienced. Contributors: Cynthea J. Bogel, Louise Cort, Richard H. Davis, Robert DeCaroli, James L. Hevia, Janet Hoskins, Kaja McGowan, Jan Mrázek, Lene Pedersen, Morgan Pitelka, Ashley Thompson.

Listen to the artists of the Brazilian Northeast. Their work, they say, comes of continuity and creativity. Continuity runs along lines of learning toward social coherence. Creativity brings challenges and deep personal satisfaction. What they say and do in Brazil aligns with ethnographic evidence from New Mexico and North Carolina; from Ireland, Portugal, and Italy; from Nigeria, Turkey, India, and Bangladesh; from China and Japan. This book is about that, about folk art as a sign of human unity.