- Dortmund, Germany
Percy Arfeen-Wegner
Ruhr-Universität Bochum, CERES - Center for Religious Studies, Department Member
- Jawaharlal Nehru University, Ancient History, Graduate Studentadd
- Ancient History, Comparative Religion, History of Religion, Traditional Kerala Architecture, Historiography of Kerala Temple Architecture, Medieval Kerala Temple Architecture, and 8 moreArchitecture in Kerala, Byzantine Church Architecture, Archaeology of churches, Orthodox Christian Church Architecture, Syrian Christians Kerala, Orthodox and Jacobite Syrian Christians, Church History-Medieval Kerala, and Indian Ocean Maritime Trade(Architecture in Kerala, Byzantine Church Architecture, Archaeology of churches, Orthodox Christian Church Architecture, Syrian Christians Kerala, Orthodox and Jacobite Syrian Christians, Church History-Medieval Kerala, and Indian Ocean Maritime Trade)edit
Paper presented at the 27th European Conference for South Asian Studies (ECSAS), University of Turin, Italy (26th-29th July 2023).
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Paper presented at the 12th EAJS Congress 2023, "Branching Out: Diversity of Jewish Studies", at Goethe University, Frankfurt am Main (16th-20th July).
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The workshop gathers a cross-disciplinary and cross-cultural group of scholars to discuss the role of images in the persuasive discourse of religions across the epochs. Focusing on examples and case studies related to different religious... more
The workshop gathers a cross-disciplinary and cross-cultural group of scholars to discuss the role of images in the persuasive discourse of religions across the epochs. Focusing on examples and case studies related to different religious cultures at different stages of their history, the group of scholars will seek to single-out lines of continuity and discontinuity in the religious usage of images for persuasive or dissuasive purposes, with the intent of detecting relations of hegemony, areas of conflict, and opportunities for dialogue.
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The aim of this workshop is to examine the interaction between Buddhism, Jainism, Hinduism and cults associated to nāgas (snake deities) and yakshas (nature spirits) at Mathurā (Uttar Pradesh, India) during Antiquity and Late Antiquity... more
The aim of this workshop is to examine the interaction between Buddhism, Jainism, Hinduism and cults associated to nāgas (snake deities) and yakshas (nature spirits) at Mathurā (Uttar Pradesh, India) during Antiquity and Late Antiquity (ca. 2-century BCE-6 century CE). Although various sites across the Indian subcontinent have yielded what is considered the first anthropomorphic depictions of Buddhist, Jain and Hindu gods, evidence for the use of the human form to represent and/or embody the main divinities among the three religious
traditions at the turn of the Common Era is only combined at Mathurā. This workshop offers to systematically explore issues related to the interaction between these traditions on the one hand and to the formation of their respective imageries on the other. In this respect, the workshop will concentrate on four thematic foci:
1. The Practical Settings and Modalities of Encounters
2. Visual and Textual Descriptions of the Main Gods
3. Pilgrimage
4. Social Dimension of the Artistic Production
traditions at the turn of the Common Era is only combined at Mathurā. This workshop offers to systematically explore issues related to the interaction between these traditions on the one hand and to the formation of their respective imageries on the other. In this respect, the workshop will concentrate on four thematic foci:
1. The Practical Settings and Modalities of Encounters
2. Visual and Textual Descriptions of the Main Gods
3. Pilgrimage
4. Social Dimension of the Artistic Production
Research Interests:
This paper attempts to highlight the complications of segregating material culture under religious headings in premodern and early modern Kerala as their identities were quite entangled with that of the co-existing religious communities... more
This paper attempts to highlight the complications of segregating material culture under religious headings in premodern and early modern Kerala as their identities were quite entangled with that of the co-existing religious communities of their contemporaries. It also investigates the ways in which material religion was adapted and translated to individual traditions, resulting in a unique process of shared material culture in Kerala
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On March 10, 2018, Desh Ratan Nigam, a lawyer, and RSS thinker went viral on Indian media for his passionate argument that the Taj Mahal was a Hindu temple, built in 1000 CE, which according to him could be proved by "symbols of Hinduism... more
On March 10, 2018, Desh Ratan Nigam, a lawyer, and RSS thinker went viral on Indian media for his passionate argument that the Taj Mahal was a Hindu temple, built in 1000 CE, which according to him could be proved by "symbols of Hinduism all over the place". He further argued that even the Delhi Jama Masjid was originally a Yamuna temple since edifice entrances on raised platforms were not a part of "Islamic Architecture". Whilst this incident was eventually disregarded, the idea of mosques being built on ‘demolished’ temple grounds because of similarities with temples, is a sour sentiment that haunts India today, a harrowing example being the Babri Masjid episode. It is imperative, therefore, to understand what constitutes a mosque or a temple or any other sacred space in a pluralistic society like that of India, which has witnessed a symbiotic existence of varied religions.
This chapter addresses this impaired understanding of sacred spaces by arguing for a need to step away from the compartmentalization of religious architecture into ‘Muslim’, ‘Hindu’, ‘Christian’, and so on and so forth, by exploring a culturally appropriate approach that reflects the realities of specific societies. This chapter undertakes an indexical study of mosques, synagogues, and churches in the context of premodern Malabar and highlights that sacred spaces were deeply rooted in regional knowledge bases, that were never divided into categories that could only be accessed through exclusive religious affiliations.
This chapter addresses this impaired understanding of sacred spaces by arguing for a need to step away from the compartmentalization of religious architecture into ‘Muslim’, ‘Hindu’, ‘Christian’, and so on and so forth, by exploring a culturally appropriate approach that reflects the realities of specific societies. This chapter undertakes an indexical study of mosques, synagogues, and churches in the context of premodern Malabar and highlights that sacred spaces were deeply rooted in regional knowledge bases, that were never divided into categories that could only be accessed through exclusive religious affiliations.
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Presentation of my doctoral project at EAJS Emerge, 12th EAJS Congress 2023, at Goethe University, Frankfurt am Main (16th-20th July).
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Sacred spaces in the Indian subcontinent have been predominantly classified according to religious affiliations, whereby, Brahmanical (Hindu), Buddhist and Jaina spaces are considered ‘Indic’ whilst mosques, churches, and synagogues, are... more
Sacred spaces in the Indian subcontinent have been predominantly classified according to religious affiliations, whereby, Brahmanical (Hindu), Buddhist and Jaina spaces are considered ‘Indic’ whilst mosques, churches, and synagogues, are ‘foreign’. Considering epigraphic evidence of the presence of these communities in the Malabar can be traced back to at least a millennium, this research questions if sacred spaces can be approached as distinct categories at all, in a pluralistic society like that of the Malabar which has witnessed a symbiotic existence of varied religious communities. This presentation aims to contextualize mosques, churches, and synagogues in premodern and early modern Malabar (c. 13th- 17th centuries) vis-à-vis that of the so-called ‘Indic’ sacred spaces. The presentation will demonstrate that building traditions of sacred spaces were deeply rooted in regional knowledge bases, that were never divided into categories that could only be accessed through exclusive religious affiliations. However, considering that the Malabar engaged in sustained maritime trade relations since premodernity, there is also a remarkable transcultural influence which is reflected in building traditions of these spaces. These influences cannot be merely described as ‘transfer’ of technology as each and every technique and style has undergone prolonged phases of experimentation before being customized to the specific needs of the land, be it climatic or aesthetic. The presentation will describe one case study to elucidate these networks.
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Workshop as part of the CERES Doctoral Colloquia
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Many humanities projects start with the collection of material. In order to structure the available information, databases can be helpful. The choice of a database system as well as the design of the database itself – which information... more
Many humanities projects start with the collection of material. In order to structure the available information, databases can be helpful. The choice of a database system as well as the design of the database itself – which information will be captured, which basic types of data can be distinguished (e.g., objects, places, persons), how do different kinds of information refer to each other – heavily depend on the research question. However, some basic principles usually affect most projects.
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South Asia and the Indian Ocean World have been dynamic crossroads where a kaleidoscope of cultures, religions, and traditions have intertwined throughout history. The objective of this session lies in forging connections among diverse... more
South Asia and the Indian Ocean World have been dynamic crossroads where a kaleidoscope of cultures, religions, and traditions have intertwined throughout history. The objective of this session lies in forging connections among diverse research domains, all converging on the rich tapestry of medieval South Asia and the expansive Indian Ocean World. At its core, this session accentuates the significance of interactions and transcultural influences that have shaped these regions over time.
While the IMC defines the "medieval" period as 300–1500 CE, this session recognises that this periodisation does not align seamlessly with South Asian history (Varma 2023; Ali 2014; Torri 2014; Chattopadhyaya 2012; Singh 2011). Therefore, we leave the temporal boundaries of this session somewhat flexible, ensuring that we capture the nuances of South Asia's historical trajectory.
The session comprises four distinct papers, spanning different periods and geographical regions. They offer novel insights into the multifaceted nature of cultural confluences, dialogues, continuity and transformations of traditions, as well as the challenges thereof. The approaches undertaken in the papers are inclusive, encompassing a broad spectrum of research foci, such as material and visual culture, trade and maritime connections, religious dynamics, performative arts, as well as linguistic and literary traditions.
While the IMC defines the "medieval" period as 300–1500 CE, this session recognises that this periodisation does not align seamlessly with South Asian history (Varma 2023; Ali 2014; Torri 2014; Chattopadhyaya 2012; Singh 2011). Therefore, we leave the temporal boundaries of this session somewhat flexible, ensuring that we capture the nuances of South Asia's historical trajectory.
The session comprises four distinct papers, spanning different periods and geographical regions. They offer novel insights into the multifaceted nature of cultural confluences, dialogues, continuity and transformations of traditions, as well as the challenges thereof. The approaches undertaken in the papers are inclusive, encompassing a broad spectrum of research foci, such as material and visual culture, trade and maritime connections, religious dynamics, performative arts, as well as linguistic and literary traditions.
In this session, we would like to give voice to the usually silent witness – the material evidence – of the trade and maritime connections between South Asia and Europe. The focus will be on the medieval and modern periods where it is... more
In this session, we would like to give voice to the usually silent witness – the material evidence – of the trade and maritime connections between South Asia and Europe. The focus will be on the medieval and modern periods where it is mostly possible to combine historical sources, material evidence and sometimes even oral tradition. We think of topics like:
- the gemstone trade with Europe
- the spice trade evidence at ports like Muziris or Rome
- underwater remains like shipwrecks with cargo (e.g. teak timber or Basel Mission tiles) as witnesses of trade and exchange between the two regions
- the influences on the built environment through colonization and mission activities
- the activities of different colonizing nations or missions of different persuasions
- the evidence for change or resistance to new lifestyles and mindsets in both regions
- the absorption of South Asian products, religions, and cultures in Europe.
While presenting our research, we would like to discuss at the same time how research and teaching on this topic might need to be decolonized in the future.
Paper proposals with title and abstract can be submitted to https://submissions.e-a-a.org/eaa2024/ until 8 February 2024
- the gemstone trade with Europe
- the spice trade evidence at ports like Muziris or Rome
- underwater remains like shipwrecks with cargo (e.g. teak timber or Basel Mission tiles) as witnesses of trade and exchange between the two regions
- the influences on the built environment through colonization and mission activities
- the activities of different colonizing nations or missions of different persuasions
- the evidence for change or resistance to new lifestyles and mindsets in both regions
- the absorption of South Asian products, religions, and cultures in Europe.
While presenting our research, we would like to discuss at the same time how research and teaching on this topic might need to be decolonized in the future.
Paper proposals with title and abstract can be submitted to https://submissions.e-a-a.org/eaa2024/ until 8 February 2024