Vision and Video. Marian Apparition, Spirituality and Popular Religion

Abstract

The chapter demonstrates that spirituality and popular religiosity are built into the Marian apparitions, thus turning them into a contemporary ‘modern’ phenomenon. The study refers to a series of apparitions which happened during 1999 in Marpingen, a German village close to the Western border with France. This village was the setting for a series of Marian apparitions back in the 19th century. These earlier apparitions have recently been subjected to a very thorough study by British historian David Blackbourn (1993). Whereas Blackbourn based his analysis on written documents mostly stored in archives, the authors had not only access to written documents, newspapers and books, but also the exceptional chance to collect video-tape records from the event, and they could also rely on audio-taped statements by the seers. These data, supported by ethnographic field data, are subject to a fine-grained video-analysis provided in the chapter. In Marpingen, it was Marion who began to have visions on May 17 and 20 near the chapel (built by the above-mentioned association) where the earlier apparitions had happened. Thereafter, the three women together had various apparitions near the chapel, mostly in the company of an increasing number of pilgrims. The sixth apparitions on June 13, 1999, was already witnessed by about 4,000 visitors, and on the ninth day of the apparitions, on July 18, 12,000 visitors turned up. The final apparitions were said to be at- tended by 30,000. As a hundred years before, the incident not only attracted masses, there was also some turmoil accompanying the apparitions: television stations turned up and reported critical- ly on the event, the Church prohibited any proclamation by the seers, the seers were threatened and, finally, the village administration and the chapel association got into a conflict. The authors pointed out that when talking about the apparition, we must be aware of the fact that this notion refers not only to a subjective experience by the seers. In order to become an apparition, it needs to be communicated. The communication of the apparition does not only draw on the verbalisation by which the apparition is being reported, i.e. reconstructed. In addition, the apparition is also being performed by the body of the seers who form part of the setting which includes the visitors in relation to the seers and the spatial constellations of other objects. Thus, the authors interpret apparition as a communicative performance of religious action. However, the verbalisation of the cited vision is not, as in other cases, reconstructed after the vision. On the contrary, the seer (Marion) talks into a dictograph which is held by another visionary – Judith – while having the vision. In this way, the apparition is turned into a live report. It may be no accident that this kind of live report is not directly addressed to the live audience. Rather, it is recorded so to be accessible to a larger media audience via audio tapes, transcripts of the visions and a number of books based on these reports. According to Auslander (1999: 39ff.), it is the ‘techno- logical and aesthetic contamination of live performance’. The authors noted that the media are not only added to the event but are imparted in the event to such a degree that they transform it into something different. Thus, the use of the dictograph results in a format of the ‘live report’ on the inner visions. The microphone allows coordinating the actions of the seers with those of the crowd – a phenomenon that was virtually impossible at earlier apparitions. According to the authors, the Marian movement is not only a static remnant of earlier periods but also a form of modern expression against rationality and secularism. The Marian apparition in question, according to the authors, is an example for the modernity of this form of religion by exhibiting the essential features of popular religion. It is not that religion has changed its contents: it is still the realm of the transcendent as the subject matter of religion. However, this subject matter is not an element of cognitive or moral belief; it is something to be experienced subjectively, the reasserting subject being the major instance and locus of religiosity. This way, the analysis of Marian apparitions is a case for the thesis of the modernity of religion and a case that demonstrates what is modern about religion.