["Ethos, Volume 54, Issue 2, June 2026. ", "\nThis essay shows the affective resonances of the collision of gods, humans, and rapidly shifting landscapes in a newly urbanized part of Suzhou, China. The first section discusses how ties to spirits are not just metaphors or projections of human kinship, but literal parts of a kinship system that invoke responsibilities of care, based on links of both affect and blood. The second turns to how such intimacy is not always pleasant, and how the closest relationships to gods often begin with sickness and suffering, and in some cases with death leading to deification. Examples of these intimacies include Amei's painful calling to be a spirit medium (and thus a god's daughter) and her niece Xiangling's death and deification as the concubine of the god who took her. The last section turns to the rapid urbanization of the area over the past two decades, which has destroyed all the local temples along with the villages they served. This dis‐placement has created a new affect of frustration in the daughters of the gods, due to the interruptions of their responsibilities of care. In the case of Xiangling's mother, the frustration spiraled into madness after the urbanization process destroyed the statue of her deified daughter. Integrating Navaro‐Yashin's analysis of spaces of ruin with insights from scholars working on the emotional tensions built into intimacy, we reveal how the dis‐placements of rapid urbanization have transformed those intimacies to create an affective and embodied ruination.\n\n摘要\n本文展现了在中国苏州新兴城市化地区, 神灵、人类与快速变迁的景观碰撞所产生的强烈情感共鸣。第一部分探讨了人类与神灵的联系并非仅仅是亲属关系的隐喻或投射, 而是亲属关系体系中实实在在的组成部分, 它基于情感和亲属关系的纽带, 赋予人们照护的责任。第二部分则指出, 这种亲密关系并非总是令人愉悦, 与神灵最亲密的关系往往始于疾病和苦难, 在某些情况下甚至始于死亡, 最终走向成神。例如, 阿妹痛苦地被召唤成为灵媒(从而成为神的女儿), 以及她的侄女香菱死后成为带走她的神的妾室。最后一部分则着重分析了过去二十年来该地区的快速城市化进程, 这场进程摧毁了所有当地的寺庙及其所服务的村庄。这种流离失所给神的女儿们带来了一种新的挫败感, 因为她们的照料职责受到了干扰。以香菱的母亲为例, 城市化进程摧毁了神化后的香菱的塑像后, 这种挫败感最终演变成了疯狂。结合 Navaro‐Yashin 对废墟空间的分析, 以及研究亲密关系中蕴含的情感张力的学者们的见解, 我们揭示了快速城市化带来的流离失所如何改变了这些亲密关系, 从而创造了一种情感上的、具身的废墟。\n"]