: Ophelia and EastAsian Sensibilities’, in Kaara L. Peterson and Deanne Williams (eds) , The Afterlife of Ophelia (New York: Palgrave Macmillan, 2012), p. 80.
Bram Dijkstra , Idols of Perversity: Fantasies of Feminine Evil in Fin-de-Siècle Culture (New York: Oxford University Press, 1986), p. 42.
important for my study
is what iconoclasm may tell us about early modern spectatorship. Fabio
Rambelli and Eric Reinders, writing on iconoclasm in EastAsia, view the
destruction of images as a process with transformative implications for
the iconoclast as much as for the destroyed object:
The destruction of objects produces new
governments, ensured that questions of conversion, and of the
nature of the true convert, occupied both church authorities and the
The experience of taking Christianity to the New World,
Africa, South-EastAsia, China, and Japan not only forced missionaries
to reflect on how conversion could be best achieved, but also –
thanks to the tsunami of written and printed reports that flooded west