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Object Lesson: A Mission among the Navajo

机译：对象课程：纳瓦霍人的使命

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In 1917 Rudolf Otto wrote in The Idea of the Holy of the ephemeral idea of the ghostly. He claimed that the ghostly as well as tangible forms of architecture are both equally powerful means of expressing the numinous. Yet Otto asserted that ghosts have no place in our modern scheme of reality, despite the fact that the idea of the ghost arouses an irrepressible interest for the human mind. What is perceptibly true, Otto stated, is that our fear of ghosts is related in a far stronger sense to our fear of the "daemonic" experience itself, rather than to the sacred.1 Otto's interest in yet disavowal of the reality of ghosts is an ironic backdrop for the investigation this essay makes of the Chapel of the Good Shepherd in Fort Defiance, Arizona, built by the renowned Southwestern architect John Gaw Meem (1894-1983) on the Navajo reservation just north of Window Rock, the Navajo Nation's capital (Figure 1). The Good Shepherd Mission provides a telling case study of the ways conflicting expectations and cultural assumptions surrounding sacred spaces can create unanticipated points of conflict which, as will become evident, are in this instance most clearly personified by the specter of ghosts- whether of a cultural or spiritual origin. And as a Christian "mission," Good Shepherd also participates in the long and nearly universal trajectory of conflict that arises when spiritual and cultural traditions attempt to integrate or even to replace one another.
机译：鲁道夫·奥托（Rudolf Otto）于1917年在《鬼的短暂观念的圣洁观念》一书中写道。他声称，鬼建筑以及有形的建筑形式都是表达无数事物的同等有力手段。然而，奥托断言，尽管鬼魂的想法引起了人类心灵不可抑制的兴趣，但鬼魂在我们的现代现实方案中没有地位。奥托说，可以理解的是，我们对鬼魂的恐惧与我们对“守护”体验本身的恐惧，而不是神圣的恐惧，在更深的意义上相关。1奥托对却拒绝承认现实的兴趣。鬼魂是本文进行调查时具有讽刺意味的背景，本文是由著名的西南建筑师约翰·高·梅姆（John Gaw Meem，1894-1983年）在纳瓦霍州Window Rock以北的纳瓦霍保留地上建造的，位于亚利桑那州迪芬斯的好牧羊人教堂。国家首都（图1）。好牧人任务提供了一个案例研究，说明围绕神圣空间的期望和文化假设之间的冲突会产生意料之外的冲突点，这种情况将变得很明显，在这种情况下，幽灵的幽灵-无论是文化的幽灵-最明显地体现了这一点。或精神起源。作为基督教的“使命”，好牧人还参与了长期的，几乎普遍的冲突轨迹，这种冲突轨迹是在精神和文化传统试图相互融合甚至相互替代时出现的。

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