The Material Heritage of “The Wild Boars Cave Rescue”—A Case-Study of Emotions and Sacralisation in Present-Day Thailand
This article addresses the making of heritage and the processes of sacralisation involved by investigating the heritage created after the rescue of the “Wild Boars”, a Thai youth football team, from a flooded cave in July 2018. The unfolding story of this “epic rescue operation” was followed with tr...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2024
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| In: |
Religions
Year: 2024, Volume: 15, Issue: 3 |
| Further subjects: | B
high-density event
B ritualisation B Sacralisation B instantaneous heritagization B Thailand B Emotions |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article addresses the making of heritage and the processes of sacralisation involved by investigating the heritage created after the rescue of the “Wild Boars”, a Thai youth football team, from a flooded cave in July 2018. The unfolding story of this “epic rescue operation” was followed with tremendous engagement, locally, nationally and worldwide, an example of what I capture as “high-density events”. Cave diver specialists and rescue equipment were flown in. Thousands of volunteers, mainly from Thailand but also from abroad, assisted. In Thailand, schools participated massively in nationwide Buddhist prayer sessions. Renowned holy monk Khruba Bunchum Yansangwaro directed his prayers to the boys and predicted they would be found alive. The massive involvement with the 18-days rescue operation generated a multiplicity of memes, photographs, books, documentaries, paintings, and statues. As religious and national heritage, this material lives on in various forms and exhibitions, including the cave, which was declared to become a “living museum” immediately upon the completion of the rescue. The analysis concerns three interrelated issues: First, I focus on the “instantaneous heritagization” of the event, asking: how to understand the processes that transform people, objects, and places into heritage overnight? Second, I bring in the role of emotions and moral imagination to shed light on the secular and religious sacralities produced and reproduced in the making of heritage. Third, I am interested in the impact of the heritage on the cave and its vicinity, bringing in issues of ownership and power over the event’s legacy. | ||
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