Producing the Sacred ' devotee which comes to be seen as the power of the divine, legitimated by the ideology of bhaktiwA the availability of the image for worship. This formulation is more fully argued in my paper. The Sacred Icon in the Age of Mass Reproduction', presented at the ASAA conference in Melbourne, July 1996. 67. Though, as we have seen with NTR and Jayalalitha, the human foibles of these avatars (mostly to do 88 with wealth and property) make them permanently susceptible to attempts at resingularisation. 68. For instance, during the politically unstable period from the late seventeenth to the mid-nineteenth centuries, the highly sanctified temple images of the Pushtimargis were being moved from place to place by priests in western India, as warring rajas fought over their possession to shore up their power and legitimate their rule. Norbert Peabody, Tn Whose Turban Does the Lord Reside?: The Objectification of Charisma and the Fetishism of Objects in the Hindu Kingdom of Kota7, Comparative Studies in Society and History, Vol. 33, No. 4 ,1991, pp. 726-54. Journal of Arts & Ideas