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Illyrian Religion and Nation As Zero Institution

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Illyrian Religion and Nation As Zero Institution Studies in Visual Arts and Communication: an international journal Vol 3, No 1 (2016) on-line ISSN 2393 - 1221 Illyrian religion and nation as zero institution Josipa Lulić * Abstract The main theoretical and philosophical framework for this paper are Louis Althusser's writings on ideology, and ideological state apparatuses, as well as Rastko Močnik’s writings on ideology and on the nation as the zero institution. This theoretical framework is crucial for deconstructing some basic tenants in writing on the religious sculpture in Roman Dalmatia, and the implicit theoretical constructs that govern the possibilities of thought on this particular subject. This paper demonstrates how the ideological construct of nation that ensures the reproduction of relations of production of modern societies is often implicitly or explicitly projected into the past, as trans-historical construct, thus soliciting anachronistic interpretations of the material remains of past societies. This paper uses the interpretation of religious sculpture in Roman Dalmatia as a case study to stress the importance of the critique of ideology in the art history. The religious sculpture in Roman Dalmatia has been researched almost exclusively through the search for the presumed elements of Illyrian religion in visual representations; the formulation of the research hypothesis was firmly rooted into the idea of nation as zero institution, which served as the default framework for various interpretations. In this paper I try to offer some alternative interpretations, intending not to give definite answers, but to open new spaces for research. Keywords: Roman sculpture, province of Dalmatia, nation as zero institution, ideology, Rastko Močnik, Louis Althusser. David Foster Wallace’s metaphor of fish theoretical and philosophical framework for this and water, which he first presented on a paper are Louis Althusser's writings on ideology, 3 commencement speech to Kenyon College class and ideological state apparatuses, as well as of 2005, has become a topos in the discussion of Rastko Močnik’s writings on ideology and on the ideology.1 This story features two fish who go nation as the zero institution. 4 This theoretical swimming one morning and meet an older fish framework will be crucial for deconstructing who greets them, and, as a passing remark, asks some basic tenants in writing on the religious “How's the water?” After they swim a little bit sculpture in Roman Dalmatia, and the implicit further, one of the fish turns to the other and theoretical constructs that govern the asks “What the hell is water?” Researching what possibilities of thought on this particular subject. water is while being a fish is not an easy task, My main task is to demonstrate how the just like researching basic tenants of history of ideological constructs that ensure the art while being an art historian. Wallace’s reproduction of relations of production of metaphor points to the idea that the production modern societies are often implicitly or explicitly of knowledge, and the interpretations of the past projected into the past, as trans-historical are undertaken from within ideology, and take constructs, thus soliciting anachronistic place inside of it, reproducing the framework interpretations of the material remains of past that allows for the status quo. This notion also societies. Concretely, I will try to show how the drives the research on the concept of ideology in th 2 the 20 century Marxist philosophy. The main modernism. The Novel: An Anthology of Criticism and Theory, 1900– 2000, 394–412.; Geuss, R. (1981). The idea of a critical theory: Habermas and the Frankfurt School: Cambridge University Press.; Eagleton, T., & 1 Wallace, D. F. (2009). This is water: Some thoughts, delivered on a Bourdieu, P. (1992). Doxa and common life. New Left Review, (191), 111. 3 significant occasion, about living a compassionate life: Hachette UK. Althusser, L. (2006). Ideology and ideological state apparatuses.The 2 Eagleton, T. (1991). Ideology: an introduction: Cambridge University anthropology of the state: A reader, 9, 86. 4 Press.; Mouffe, C. (1979). Hegemony and ideology in Gramsci. Gramsci Močnik, R. (1999). 3 teorije: Ideologija, nacija, institucija. Ljubljana: and Marxist theory, 168, 204.; Lukács, G. (1955). The ideology of Založba. * University of Zagreb 1 Josipa Lulić concept of nation as the zero institution skewed believe – ones adhering to particular ideology – the interpretation of the religious sculpture in and into subjects supposed to know – ones Roman Dalmatia. In Althusserian terms, the identified with the zero-institution, and whose anachronistic trap of ideology is impossible to belonging is naturalized and never questioned, escape without a critical and theoretical as it serves to enable the discussion about reflection upon the interpretative framework. particular ideological position and to create a The nation is one of the anachronistic framework for the struggle for hegemony. 8 For ideological constructs that is often implicitly Močnik, nation functions as the zero institution. trans-historically projected onto pre-national Nation institutes the field for the political societies. 5 The concept of nation is understood pluralism, the arena for the discussion about through the idea of "zero institution" that Rastko social values, the frame that defines society. The Močnik discusses in his seminal study Tri teorije: nation does not produce any new meanings in Ideologija, nacija, instutucija; further elaborated itself – the way of proving one's national by Slavoj Žižek. affiliation is a tautological circle because it The concept of "zero institution" originated presupposes the acknowledgement of the other in work of Claude Lévi-Strauss.6 In studying members of the community, which in turn are smaller tribal communities, Lévi-Strauss noticed legitimized by other members.9 There is no outer that they feature concepts that do not serve any indication of nation, since the institution does purpose in the society, other than to enable the not produce new meanings. In society, the conceptualization and the reproduction of social discussion is centred on hegemony, or the totality. Lévi-Strauss' example was the ideological systems that are supposed to Winnebago village in North America, whose superimpose the nation as zero institution, and inhabitants are divided according to the location thus to enable a domination of a particular of their dwellings. One group understands their ideology in the entire society. All the other village/society based on the opposition institutions are supported by the zero up/down, while members of the other one see institution.10 their houses and the entire organization in two The zero institution, claims Žižek, functions concentric circles – as a part of an in/out as ideology in its purest form.11 It establishes a opposition. Since this society managed to particular worldview as natural and self- function regardless of the fact that it’s explanatory, but is itself in fact a historical social fundamentally divided according to the construct. However, in order to function as such, understanding of the world, Lévi-Strauss it has to naturalize its ideological core, to project deducted a third opposition – one that is not it into the past, so it would be perceived as given pertinent to either group, and does not produce and unquestionable. One other example of the any new meaning, but only creates the zero institution that Žižek offers is the division of possibility for social antagonisms and different the world into sexual binaries.12 While one group conceptualization of reality even to occur. Lévi- claims that men and women should be equal, Strauss names this notion the "zero institution". the other is certain that women belong in the The zero institution, as Slavoj Žižek defines it, 7 kitchen; in both cases, the individuals that functions similarly to the concept of mana receive the interpellation of a particular ideology (another anthropological concept), an empty become subjects supposed to believe. But, the concept that enables thinking about the reason that those groups can have a discussion supernatural. On the level of society, what the in the first place is that they accept the division zero institution enables is its very reproduction of the world into males and females, and by as a society – as a totality. That is the starting entering the discussion, become subjects point of Močnik's view of the reproduction of supposed to know. As long as they know, and not modern individualistic societies. The individuals believe, they are unable to think outside of the can be interpellated into subjects supposed to 8 Močnik, R. (2014). Subject supposed to believe and nation as zero 5 institution. Perm University Herald. Series Philosophy. Psychology. Balibar, E. (1990). The Nation Form: History and Ideology. Review Sociology/Vestnik Permskogo Universiteta. Filosofia, Psihologia, (Fernand Braudel Center), 13(3), 329–361. 6 Sociologia. 9 Lévi-Strauss, C. (1956). Les organisations dualistes existent-elles? Močnik 1999. Bijdragen tot de Taal-, Land-en Volkenkunde, 99–128. 10 7 Močnik 1999. Žižek, S. (2012). The Real of Sexual Difference. In S. Barnard & B. Fink 11 Žižek 2012. (Eds.), Reading Seminar XX: Lacan's major work on love, knowledge, and 12 feminine sexuality. SUNY Press. Žižek 2012. 2 Studies in Visual Arts and Communication: an international journal Illyrian religion and nation as zero institution pre-defined framework, and so they naturalize it,
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