Last Edited:
Monday, December 21, 2020 05:57 PM -0600
/ Last Updated:
Monday, December 21, 2020 05:57 PM -0600
Born in
Madrid, Spain, in 1953, Alvaro Enterra, traveled to India for the first time in
the year 1981. He subsequently made many other trips until 1989 when he remained
in Benares (Varanasi) for a stay of two years from which he did not return. In
the sacred city, he got married to an Indian wife and started a family. He also
founded, together with his Indian partner, Dilip Kumar Jaiswal, the ndica Books
imprint in Benares.
The bookshop threw its doors
open to the public on 3rd November 1994, the day of Diwali, the Hindu "Festival
of Lights." Situated in the heart of the city, this bookshop consists, after a
recent expansion, of two stories and specializes in Indology. It boasts of ample
sections devoted to Hinduism, Buddhism, Tantra, Yoga, philosophy, art and music,
Ayurveda, astrology, etc. Although the majority of the books are in English, it
also has sections in Sanskrit and Hindi, as well as others in Spanish, French
and other languages. ndica Books regularly publishes books in English, Hindi and
Sanskrit for the Indian market on themes of Indian culture and philosophy, as
well as on the city of Benares. In collaboration first with Etnos, and presently
with the publisher Olaeta, Palma de Mallorca, ndica Books also publishes books
in Spanish on Indian themes. The Indica Books website (www.indicabooks.com) has
a wide offering of India-related books in English and Spanish, as well as
sections on culture, photography, travel, etc.
André-Yves Portnoff
has a
doctorate in metallurgic sciences and
is the director of the Observatoire de la Rvolution de
lIntelligence (Observatory of the Intelligence Revolution) at
Futuribles International. He
is the co-author of
La Rvolution de lIntelligence
(1983-1985), the first report that introduced the concept of the intangible/immaterial
society to France. Journalist and consultant in foresight
('prospective' in French,
is different from forecasting and futurology),
he currently collaborates with large businesses and with SMEs interested in
integrating the consequences of human and technological evolution into their
strategy and management. He developed with
Futuribles a method (called 'VIP') for evaluating the
overall capital of firms. André-Yves is also researching
the role of cultural and political factors on creativity and development; and he is likewise keen on identifying common
elements in all cultures: Asiatic,
European and African. He participates, from this perspective, in the
deliberations of the
Asia 21 think-tank. I, in fact, got to know him just before our round-table
discussion of 11th January 2005.
I first met Anil when he
came to see Flix and Aurora at their Madrid home whom I had come down to visit
from Paris in February 2005. As he was just about to leave for India, I gave him
the email address of Kundan Khan in New Delhi. We met him again on 24th July
2006 at a dinner party hosted by Aurora during our week-long visit.
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Visit the home page of Anil's Madrid-based company:
gharmaindi
"Gharmaindi
is a Spanish company developed by entrepreneurs, specialized in the sale of all
types of handicrafts and utility items. These items are imported from across the
world giving you a range of choices in handmade paper items, traditional
handicrafts, utensils, leather items, cutlery, wooden items and bookmarks. We
specialize in home decor and also day-to-day items, thus providing you with a
whole gamut of perfect utility items which are both high on quality and follow
international standards, at the same time keeping the product's traditional aura
intact. These items come in varied shapes, styles and sizes and we ensure they
meet your satisfaction. We believe in serving you with the very best from around the world. We
feel that it is only through your faith in us that over time, we can establish
ourselves all over Europe. So if you want your home to look authentic, your kitchen wares to be
stylish or gift your friends something they will cherish forever, Gharmaindi is
the right place to shop."
Antonio T. de Nicolas was
born in Villalaco (Palencia, Spain), and
educated in Spain, India and the United States, where he
received his Ph.D. in philosophy at Fordham University in New York. He is
currently Professor Emeritus of philosophy at the
State University of New York at Stony Brook, Long Island, New
York and Director of the Center for Biocultural Studies in Florida. Antonio
is the author of some 27 books in English and numerous
articles, particularly the book Avatra: The
Humanization of Philosophy through the Bhagavad Gt
and
Meditations Through the Rig Veda,
both
classics in the field of Indic studies; and
Habits of Mind: An Introduction to Clinical Philosophy, a criticism of higher education, whose framework
has recently been adopted as the educational system for the new Russia
and in seven states in the USA. He is also known for his acclaimed
translations of the poetry of the Nobel Prize-winning author, Juan Ramon Jimenez, and of the mystical
writings of St. Ignatius de Loyola and St. John
of the Cross.
A philosopher by profession,
Antonio confesses that his most abiding
philosophical concern is the act of imagining that
he has pursued in his studies of the Spanish mystics, Eastern classical texts
and, most recently, in his own poetry. His books of poetry: Remembering the God to Come, The Sea Tug
Elegies, Of Angels and Women, Mostly, and
Moksha Smith: Agni's Warrior-Sage (An Epic of the
Immortal Fire), have received wide acclaim.
Critical reviewers of these works have offered the following insights.
From Choice: "these poems could not have
been produced by a mainstream American. They are illuminated from within
by a gift, a skill, a mission...unlike the critico-prosaic American norm"
From The Baltimore Sun: "Steeped as they
are in mythology and philosophy these are not easy poems. Nor is de Nicolas an
easy poet. He confronts us with the necessity to remake our lives...his
poems...show us that we are not bound by rules. Nor are we bound by mysteries.
We are bound by love. And therefore, we are boundless" From
William Packard, editor of the New York Quarterly: "This is the kind of
poetry that Plato was describing in his dialogues, and the kind of poetry that
Nietzsche was calling for in Zarathustra."
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A
world of rapid experience ...traveler, poet, author
[See Hindu
Civilization for
Bharat's
biographical note]
Carl is the author of
Towards Truth: An Australian Spiritual Journey (Sydney: Pacific Press,
1992). He is also the editor of Bhakti! newsletter published in Canberra.
A participant-scholar of Murugan worship in Malaysia and India, Carl is
completing his doctorate at Deakin University in Australia. I discovered Carl
through a Google search in 2000 on "transgressive sacrality," and learnt to my
pleasant surprise that the insights that I've attempted to conceptualize are
being applied in unexpectedly productive ways to the religious anthropology of
my country of birth. All the more so because, for several years after the award
of my doctorate in B.H.U., I had been struggling in vain to join the
Indian/Tamil Studies Dept. at the Universiti Malaya, which was keen to take me
but found it impossible to circumvent the civil service requirement that
permanent appointees have at least a basic (Bachelors) degree from Malaysia. It
is therefore personally gratifying to note how Carl has been working closely
with my would-be Malaysian colleagues like Dr. Raymond Lee.
Originally written for a
Melbourne-based journal, this review of Ritual Power and Moral
Redemption among Malaysian Hindus
was blocked by an academic (apparently close to Collins) on the editorial panel,
who had once written that kavadi worship was no part of the Murugan
tradition and was unknown in India! For a more thorough debunking of an even
worse "run away" example of "wild (psycho-) analysis," see Kali's
Child Revisited or Didn't Anyone Check the Documentation? by Swami
Tyagananda
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Thai Pusam in Malaysia - (First International Conference on
Skanda-Murukan) - abstract
Trade Consultant for Asian Affairs,
Finaldes. Finauteuil Investissements, Financair, member of
the board. Previously based in Beijing for CGE Alsthom International /
Export area manager for Gec Alsthom High Power Transformers - Paris / Adviser
for Asia - Babcock Enterprise- CNIM Group - Paris. Postgraduate
qualification in Chinese (INALCO - Paris), and
in History (Sorbonne Paris IV),
National Taiwan University. Audited course at
the IHEDN. Member and coordinator of the French
think tank:
Asia
21 /
Futuribles.
I met Catherine, Elizabeth's elder sister, on
my first trip to the West in June 1984, and she visited us
the following year in Benares. Over the years, I've been getting to know her
work on Jewish philosophy better and have also participated with her in several
scholarly and community events (some organized by her): interreligious seminar
on the problem of evil by Levinas, Ricoeur and Jacques Dupuy (8?); memorial
services for her student David Gritz killed tragically during a suicide-bombing
at the Hebrew University of Jerusalem (2003); mourning reunions for Charles
Mopsik, etc. Catherine has become increasingly active in interfaith dialogue and
recently participated at a public exchange at the Georges Pompidou Center with a
Muslim scholar who had recently translated the Koran.
We got to know Charles (and
Aline) Mopsik through our collaboration on "Union and Unity in Hindu
Tantricism and Kabala" for Hananya Goodman, ed.,
Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism
(SUNY Press, October 1994). Nathan Katz had recommended Elizabeth in 1985 (?) as
a prospective co-author of an article comparing (the transmutation of) sexuality
in the two traditions, and Hananya had accordingly put her in touch with
Charles. Having just discovered the works of Gershom Scholem on Sabbatai Sevi
during my talk at New York on "Transgressive Sacrality in the Hindu Tradition,"
I sent the paper from Benares to Charles, who wrote back saying that, unlike
these 'apostates', there was already such an antinomian tradition within
'orthodox' Kabala with roots in ancient Judaism. On my first of our many
meetings at his home in Paris, I learned that, whereas his father was more
interested in Theosophy and India, Charles had self-consciously returned to his
Jewish roots through a single-minded interest in Kabalistic esotericism. Indeed,
when I was introduced to his father on my second visit, the latter was more keen
on posing me questions about the Vedas than my new-found interest in Jewish
mysticism. One of the first things that struck me about Charles was his
open-mindedness: for example, even while doggedly opposing my defense of Scholemin
whose dialectical approach to the historical evolution
of Judaism I saw a confirmation of my hermeneutics of the Veda-Tantra
complementarity-opposition within 'Hinduism'he would
immediately find passages in arcane Hebrew (or Aramaic) to support my
intuitions.
Charles subsequently introduced us to several specialists of Judaism, starting
with Moshe Idel
and most recently
Jonathan Garb,
and we had likewise introduced him to our circle of friends, such as
Jacques Vigne and Hyam
Maccoby. We had also discussed plans for a collective volume on transgressive sacrality
in the Jewish tradition. Charles Mopsik passed away on 13 June 2003, while
Elizabeth and I were in Paris, leaving behind a prodigious life-work of
Kabalistic studies. Though my greatest regret is not having taken up his
invitation to attend his last EHESS seminars on bio-ethics (cloning, etc.), we
are still grateful to continue discoveringeven
through the various post-funerary serviceshis
close circle of friends, collaborators, and admirers.
I first got to know Chitra
through a few exchanges at the now defunct Indic Traditions Yahoo! forum, and
she eventually joined our Abhinavagupta forum in early November 2003.
Elizabeth and I subsequently had the pleasure of getting to know her over dinner
at an Indian restaurant, when she visited Chicago with her family for
Thanksgiving weekend at the end of that same month. Especially during the course
of 2005, Chitra has participated actively in various online debates at Abhinava
dealing with Indian tradition, dress-codes, neuroscience and cognitive theories,
and a host of other issues, from a very independent Hindu feminist perspective.
My first post to the Abhinava forum (30 Nov 2005) on her svAbhinava
section contains a selection of extracts from her earliest writings presented
here.
With a French 'aggregation'
(competitive exam qualifying him to teach in the university), Dr. Christian M.
Bouchet has been working for the last 20 years on the lucid dream to which had
devoted his state thesis (1994), which he completed under the direction of Prof.
Michel Hulin, who taught Indian and Comparative Philosophy at the Sorbonne. To
complete this research, he devised in the 1980s methods of inducing oneiric
lucidity that have allowed him to train, in a sustained manner, a hundred or so
individuals in the practice of lucid dreaming. We were introduced to Christian
on 14 Dec. 02 by his parents
Jacqueline and Roland
over dinner with Jacques Vigne, which we followed up with the entire evening of
4th Jan. 2003 devoted to a discussion of lucid dreaming with Christian,
Jacques,
Charles and
Aline Mopsik,
Jean-Marc and Etsuko, and
a couple of other friends. We had dinner in July 03 with Christian and his
former thesis director, Prof. Michel Hulin, who had also presided over the jury
at Elizabeth's own thesis defense towards a state-doctorate. This was thus also
an occasion of sorts to celebrate the publication in Spanish of Christian's
thesis-abstract in the latest issue of the Sarasvat magazine.
The links to Christian's thesis chapters,
abstract, examiners' reports, and other essays were moved on 18 Jan 2004 to
Joseph Martin's Esoteric Philosophy homepage.
Course in lucid dreaming in Paris (in French) directed by
Christian
Though this
course planned by Florence Ghibellini, herself a
regular lucid dreamer, never really materialized, the outline of the procedures
still remains interesting.
Cleo McNelly Kearns holds a Ph.D in comparative
literature from Columbia University and writes on modern literature, theology
and postmodern philosophy of religion. She is the author of T. S. Eliot and
Indic Traditions: A Study in Poetry and Belief (Cambridge University Press,
1987) and of numerous essays and articles on the implications for religion of
the work of Jacques Lacan, Julia Kristeva and Jacques Derrida. She served for several years as editor of the
Cultural Criticism series of the American Academy of Religion, and during her
tenure she published two books on the intersections between Indic traditions and
recent trends in postmodern philosophy, including pragmatism and deconstruction.
She is currently at work on a study of the figure of the Virgin Mary in the
sacrificial discourse of monotheism. Cleo and I began
interacting around our respective contributions on T.S. Eliot and Ahinavagupta
even before we met each other at the Indic Colloquium on 24 July 02. We
discovered there at Menla that we had several other interests in common, such as
the remarkable parallels between (the esoteric and folk representations of) the
Virgin Mary and the Newar Kumr, the points of convergence between
deconstructionist readings of classical texts and postmodern spiritual
motivations, theologies of liberation and commitment to social justice.
Cleo's paper presented to the Indic Colloquium attempted 1) to argue that
Indic traditions have been vital to American literature and philosophy from at
least the nineteenth century to today, in ways that the conventional
presentation of American intellectual and cultural history profoundly
underestimate; 2) to review the intersections between
Indic philosophy and current trends in continental philosophy and literary
theory; 3) to discuss the extraordinary power and
prevalence of reductive and secularist approaches to the Western canon and to
Indic and other texts of world literature in literary studies today, and the
resulting ignorance of the 'Inner Sciences'
(adhytma-vidy)
which these literatures encode and without which they cannot be fully
understood; 4) to suggest the kinds of study that
might re-open the books on these literatures as repositories of an enormous and
potentially global storehouse of spiritual techniques and practices which, while
they cannot be reduced to some perennial philosophy or normative science, can
nevertheless be usefully collated and compared; 5) to argue
more strongly for the addition of the category of the aesthetic
to the scope of adhytmavidy
by discussing how aesthetic issues might be articulated in terms of
the agenda of the Global Renaissance.
David's research areas include comparative
philosophy as a mode of inter-cultural and inter-religious dialogue, the
Pratyabhijna philosophy of monistic Kashmiri Saivism, and related areas of Hinduism
and Buddhism. Recently he has been particularly
interested in monistic Saiva approaches to identity and the body; and Abhinavagupta's legacy of
using Pratyabhijna categories to interpret nonphilosophical tantric symbolism
and practice. His publications include
Rediscovering God with Transcendental Argument: A Contemporary Interpretation of
Monistic Kashmiri Saiva Philosophy (SUNY, 1999). David received his BA from George Washington University
(GWU), and his MA and PhD from the University of Chicago (1992). He has
taught in the Division of Humanities of the Hong Kong University of Science and
Technology and the Department of Religion of Concordia University, Montreal. He
is now a visiting associate professor in the Department of Religion of the
University of Manitoba. With regards to mentors,
David's graduate school advisors were Wendy Doniger, Paul Griffiths, Bimal
Krishna Matilal and David Tracy. He first visited India from 1987-1989, where he
studied monistic Saivism mainly with Hemendra Nath Chakravarty in Varanasi and Navjivan Rastogi at
Lucknow University. He also studied monistic Saivism and related areas of
Sanskritic philosophy with other scholars including Srinarayan Mishra and
Radheshyam Chaturvedi of Banaras Hindu University. He has since visited India
for several shorter trips to work with Pt. Chakravarty, Prof. Rastogi and Prof.
Mishra.
"The Visuvalingams extended great hospitality and
support to me during my
first visit to Varanasi. They helped me to get settled
into the city and introduced me to some of its
cultural and spiritual riches. At that time, their home was a magnetic center
for a number of interesting scholars of monistic Saivism and other areas of
Hinduism. I am delighted to have renewed
our friendship and to participate in the Abhinavagupta
website."
David looked us up on his arrival in Benares in 1987 at the suggestion of our
friend Alf Hiltebeitel (his ex-teacher at GWU). I recall several passionate
discussions with David about Trika philosophy in our BHU apartment, and we also
got to meet his father when the latter first visited him in the sacred city.
Though David briefly visited us in Boston, in the early 90s after we had moved
from India, we lost touch during his years in Hong Kong. We were delighted to
renew our friendship after his well-received talk on "Concepts of Empowered
Identity and Tradition in Medieval Monistic Shaivism" at the Chicago University
South Asia Watch panel on Religion and Identity in Kashmir (9 April
2004). We had been impressed from the very beginning by David's personaland
clearly ongoingattempt
to engage Abhinava not as a mere curiosity from an obsolete Indian past but on
account of his relevance to burning issues in contemporary philosophical and
religious thought.
I discovered Edward in December 2001
on the
Ontological Ethics forum where he was engaged in friendly dialogue on our
understanding of Greek thought in relation to Christian Neo-Platonism and modern
Western philosophy with Gary Moore (who was also attempting to look at these
issues from an Indian angle, particularly his readings on Abhinavagupta) and
Joseph Martin (who looks at these problematics rather from a 'nihilistic'
Nietzschean and 'political' perspective). With the launching of
Joe's Esoteric Philosophy outreach site at svAbhinava in January 2004, we
naturally included a personal section on Edward with pointers to Joe's digests
of some of these dialogues (transcendence, East meets West). By the end of 2004,
Edward had also intervened in several debates that I had animated around the
doctrine of the Trinity, anti-Semitism and the Cross, etc., in which has also
participated Frank Burch Brown
and
Antonio de Nicols, so
much so that I decided to launch our
Hindu-Christ outreach page in April 2005 immediately after the demise of
Pope Jean-Paul II.
[Aurora is
a volunteer at the Caritas organization dedicated to truly catholic relief
world-wide, including saving the starving children of Iraq.]
The Castes of India - published in Spanish in the Sarasvati journal
Introduction to book on Indian Philosophy (with Oscar Pujol Riembau)
Francesco Brighenti (born in Venice, Italy, 1963) has
travelled extensively in India in pursuit of his academic
interest in the living traditions of Hinduism and their relation to
tribal cultures. Having worked on the goddess-cults of Orissa
(1995-97), he received his
Ph.D. from the Utkal University, Bhubaneswar. His doctoral
thesis was subsequently expanded into a book (Shakti
Cult in Orissa, New Delhi, D.K. Printworld, 2001). As a member of the
Venetian Academy of Indian Studiesan association of Indologists
with close ties with the Department of East Asian
Studies, Ca Foscari University, Venice, Italy Francesco has been researching the
religious practices of
different Scheduled Tribes of eastern India in reelation to
the regional typologies of Hindu cults. In particular, he has
done field work in the areas of Orissa populated by
the Kondhs and in those of Jharkhand populated by the Mundas. His main concern
has been to detect the religio-cultural parallels
between the tribal and the Hindu traditions
of human- and buffalo-sacrifice. The
results are embodied in two essays. The first one,
entitled "Traditions of Human Sacrifice in Ancient and Tribal India and Their
Relation to Shktism," will appear soon in Breaking Boundaries with the Goddess: New
Directions in the Study of Shktism. Essays in
Honor of Narendra Nath Bhattacharyya, ed. by Rachel McDermott and Cynthia Humes
(under contract with Manohar Publishers, New Delhi). The second essay,
on buffalo-sacrifice, is available below.
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Another line of research pursued by
Francesco is the rootedness in older shamanistic
practices of some 'low'
Hindu cult practices, viz. Shaiva/Shkta
devotional ordeals such as fire-walking,
hook-swinging, cheek-piercing, walking or swinging on thorns or nails, the
transport of kvadi,
etc., are discussed in this
still unpublished essay in Italian (that he has translated
here for svAbhinava). The likely Hindu mythical
archetypes of such ritual ordeals
are also touched upon in this essay.
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An extract from Francesco's second essay, written in
Italian and still unpublished, that discusses the
sacrifices of bovines (especially water-buffaloes) performed by a large number
of tribal populations of South and Southeast Asia in connection with
their respective mortuary ceremonies.
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The conclusions
of the AIT/OIT debateprovided they are accepted as
incontrovertible by the vast majority of scholarswill
no doubt serve as the basis for
new directions in Indological studies
in the 21st century. To confront the contrasting opinions expressed by
scholars in the course of this crucial debate, Francesco
collected a
huge database of e-books, e-articles and
messages posted at Internet forums, that has now been kindly
placed at the disposal of anyone attempting to form
their own opinion. I received this web-directory on 10 Nov. 2003 and posted it
the following day.
Frank Burch Brown is Frederick Doyle
Kershner Professor of Religion and the Arts at Christian Theological Seminary
(CTS) in Indianapolis. Dr. Brown is author of four
books, including Religious Aesthetics (Princeton Univ. Press, 1989) and
Good Taste, Bad Taste, and Christian Taste: Aesthetics in Religious Life
(Oxford Univ. Press, 2000), which has twice been nominated for the prestigious
Grawemeyer Award in Religion and which was chosen by the Association of American
Publishers as one of the three most outstanding academic books in religion and
philosophy for the year 2000. For five years he was Area Editor in arts,
media, culture, and religion for a new edition of the multi-volume
Religion in Geschichte und Gegenwart (Religion Past and Present), currently
being published in German and later in English. A composer with twenty commissioned works to his credit, Brown is former
Director of the Master of Arts in Church Music program at CTS. He was a
Henry Luce III Fellow in Theology for 1996-97, in the area of Theology and the
Arts, and was appointed a Visiting Fellow in the Faculty of Divinity at
Cambridge University for the fall term of 2000. In the fall semester of
2003, he will be the inaugural Luce Visiting Professor of Theology and Art at
Saint Johns University School of TheologySeminary. Brown has lectured widely,
having given multi-media presentations at institutions such as Cambridge, Yale,
U of Chicago, Northwestern, Union Theological Seminary (NYC), and seventy
others. In 1994 Brown gave the Walter Hussey Lecture in the Church and the Arts
at Oxford University. He is also a consultant to churches and arts
organizations.
Frank has a keen interest in Hindustani
classical (and other forms of traditional) music. We have been exchanging ideas
on religion, aesthetics, and, more recently, politics, since we were introduced
to Frank in 1996 (?) by a common friend, Sinologist Deborah Sommer. They
have traveled in India twice, and have even spent several days in Benares on
their first visit. During their most recent trip to South India in Jan. 2002,
they also visited Buddhist, Chinese, Hindu and Muslim sites in Kuala Lumpur
accompanied by my childhood Chinese friend (and classmate for 12 years), Liung
Cheong Poh. Frank has been drawing upon all these experiences, and the treasured
clips he brings back, for teaching religions and aesthetics. Frank and Sunthar
have been exchanging email, often within a larger forum of friends and
associates, about various aspects of Good Taste ever since his book came
out in Fall 2000
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This is the original message
that Frank emailed on 9/14/01 to relatives and friends, and that I forwarded
immediately to our own circle. It was edited into an abridged, and somewhat
unbalanced, form by the
Indianapolis Star for its op ed page of Oct 7th, 01, along with
another good piece by a Mennonite pastor.
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Frank and I have had a
prolonged and extended discussion of the book, which he was so kind as to send
me as soon as it was published. His work reaches out to other Chinese and Indian
(Abhinavagupta) traditional as well as to modern aesthetics, even while opening
Christian aesthetics to America's pluralistic popular culture.
The Association of American
Publishers gave Christian Taste (and another OUP title) one of the 2
Honorable Mentions for the year 2000 Outstanding Professional and Scholarly
Publication for Philosophy & Religion Award (the winner was Ann Taves, Fits,
Trances, and Visions: Experiencing Religion and Explaining Experiences from
Wesley to James).
Dr. Gautam Sen has taught international political economy to graduate students
for two decades at the London School of Economics & Political Science. He has
published widely on the political economy of development, international trade
issues, defence economics and India in scholarly journals as well as newspapers,
including the London Times, Economic and Political
Weekly, The Pioneer and The Indian Express. He
has recently co-authored a book on trade, money and investment and is now
working on a study of how some societies come to be dominated by more successful
ones. He was born in Varanasi, grew up in Calcutta and has lived in England for
the past 35 years. Dr. Sen has been an adviser to the
Prime Ministers of India and Nepal and is a member of the eminent persons group
of the Indo-UK Roundtable.
"Apart from being born there my personal connections with Benares are a little
sporadic because we left to live in Calcutta very soon afterwards. But I did
visit regularly, including a particularly memorable trip when I ran away to the
city as a 14 year-old schoolboy. Having caught a train from Howrah
[Calcutta railway station] I spent an enchanting
fortnight (living with my grandmother In Jangambari) roaming the streets and
ghats freely, visiting ancient (mainly religious) sites and rowing across
the Ganges single-handedly every other day. I can't imagine how I dared hire a
boat and engage in this risky activity! My father graduated with a degree in
metallurgy from BHU in the early 1940s when Radhakrishnan was vice chancellor.
Most people don't know that BHU was the premier institution of India for
engineering and some science subjects before independence. It was very hard to
gain admission into BHU in the 1930s and hardly 25% survived my father's cohort
into the second year because the maths was too demanding! My grandfather-in-law,
the late Raj Guru Hem Raj Pandey of Nepal, a renowned Sanskrit scholar, also had
strong ties with Benares (with a majestic house in the city), which is where his
books are still available, rather than in Nepal."
Dr. (Rai Bahadur) Dinesh Chandra Sen,
Gautam's great grandfather, donated his extraordinary collection of books and
vast hoard of original ancient manuscripts to the Royal Asiatic Society
of Bengal (his
own books and manuscripts formed a significant
collection within it). It was he who built up the Department of Bengali
Language and Literature of the University of Calcutta.
The section on tantric practices, while describing the Temples of Birbhum, is
from Dinesh Chandra's two-volume History of
Bengali
Language and
Literature (Eng. 1911;
Bengali 1898;
cf. pp. 8-9 ). Gautam recently heard that books and manuscripts from the
collection were being sold for a few rupees on the footpath
outsidethe establishment is under the control of
communist trade unions.
Ian Whicher is a professor in
religion at the University of Manitoba. His interests include the religious and
philosophical thought of India, Hinduism, the Yoga Tradition. He is the aut's
taleshor of The Integrity of the Yoga Darsana: A Reconsideration of Classical
Yoga
(SUNY 1998). I got to know Ian through our exchanges on the
draft of his paper on "Countering World Negation" (below) even before we got to
meet at the Indic Colloquium in July 2002. Since we shared the long ride back to
Albany airport, where we also had to wait together for our respective flights,
we had much time to discuss Indian spirituality, the relationship between Sri
Aurobindo and Abhinavagupta, Ian's planned sabbatical in Europe, etc.
This paper,
presented to the Indic Colloquium (2002),
challenges interpretations of Yoga that have misrepresented Patanjali's
philosophical outlook as being radically dualistic, isolationistic, and
world-denying. Drawing from classical texts, it will be argued that Yoga is a
balanced integration of the spiritual and material dimensions of life/self. Yoga
does not advocate the abandonment or condemnation of the world but rather
supports a stance that enables one to live more fully in the world without being
enslaved by worldly identification. Yoga can be seen thus to incorporate a
clarity of awareness with the integrity of being and action.
The final version has been published in Evam 3:1 & 2 (2004), pp.38-54.
Legendary cult-film director, grunge auteur,
notoriousthese
are some of the epithets used to describe writer-director Jack Hill. He has also
been referred to as the man who initiated the women-in-prison genre of the
seventies, and whose films helped define the so-called Blaxploitation genre, as
well as the man who discovered Pam Grier. Jack got his
BA from UCLA (1960) majoring in music composition. He
composed and conducted orchestral score for student film,
and did two years post-graduate studies in cinema. He
also wrote and directed The Host,
a 30-minute student film. Jack and his wife
revere Swami (Gurumayi) Chidvilasananda as
Swami (Baba) Muktananda's appointed successor.
They had met Baba in 1980 and received Shaktipat initiation at
that time, an event that
changed
their lives forever. Baba's lectures on Kashmir Shaivism led Jack to
a deep interest in the subject, and after some years
of contemplating the scriptures and commentaries, he
came to the understanding that Kashmir Shaivism is a
true philosophy, not just something that somebody made up. Down through
the years since that time he has come to meet several
scientistsfellow
devoteeswho
expressed a similar conclusion.
I discovered Jack on joining
(20 Nov 01) the Abhinavagupta forum (created 1st Sep 01), for he was already a
'founder' member of sorts (from 7 Sep, the 8th person to join) and remains to
date the seniormost continuously subscribed member. Since then, I have come to
appreciate not just his helpful advice to newer members on where to find (more)
information on Kashmir Shaivism but also his frequent comments on (even
contentious) spiritual matters on the basis of his experiences with Muktananda
and his personal practice of Siddha Yoga (his first post dates back to 29 Dec
01).
Unlike most cult films, Hill's films
were commercially extremely successful in their initial release, despite being
generally snubbed by the more self-important critics of the time. But that
situation has been remedied in recent years, as many of today's serious criticsperhaps
inspired by the enthusiastic support of Quentin Tarantino, who gladly
acknowledges the influence of Hill's films on his own workhave
been taking a new look at some of Hill's films of the sixties and seventies and
using terms like "post-modern", "ahead of their time", and "feminist manifesto"
to describe them. The resulting rediscovery by a new generation of film fans has
led to virtually all his films being currently
reissued on home video and DVD.
Among his current projects are Tangier, Together Again, A
Perfect Wife
and Don't Ask.
Dialogues: Hinduism a religion?
When I bounced into Jack Park at XML 2000
around 12 Dec. 2000 at Washington D.C., after having
read some of his thoughtful postings (especially regarding
the viability of a Standard Upper Ontology) to the Topics Map mailing
list over the previous months, it was immediately apparent that we were kindred
spirits. We were then both working on taxonomy-building, Jack for the world of
e-commerce, and myself for the IT industry. He had just begun putting together a
collective volume on
Topic Maps for the Web, the TOC of which reads
like a who's who in this
knowledge management standard/technology. Subsequently, I became a
"development editor" of sorts in my spare time for Addison-Wesley Professional,
and was able to enter Jack's circle of
collaborators/interlocutors and interact constructively with several of
the key contributors. By a strange "coincidence" Jack quit VerticalNet on 30
April 2001, the same day that I left InformIT/Pearson Education. Jack has been
very involved with Doug Engelbart (inventor of the
mouse
and inspiration to a whole generation of technology
innovators) and the latter's
BootStrap project for solving the world's problems through futuristic
networking technology.
Roland and Jacqueline are the parents of
Christian Bouchet. Jacqueline had done her Ph.D. in
English Literature at the Sorbonne on (the theme of the 'foreigner' in) George
Eliot (pen-name of Mary Ann Evans). Roland had been responsible for setting up
the IT networks in several departments of the French academic establishment,
including the Sorbonne. They are also in charge of the Center for Information
and Documentation of Francophone India (CIDIF). Hailing from a Tamil family in
the former French colony of Pondicherry, Jacqueline has spent her youth growing
up in Indo-China and Africa, where her father had served as a judge in the
French administration. Roland has just prepared for publication in the public
domain of a volume by Olagnier.
We got to know Jacqueline and Roland during our 'sabbatical' in Paris from
Aug 02 - Jul 03 on the occasion of the visit and celebration of some 20 Indian
writers (Les Belles trangres) to France. We first noticed Jacqueline,
when she intervened forcefully after the round-table with Esther David, Shauna
Singh Baldwin and Nirmal Verma at the Marguerite Durand Library around the theme
of "The inexpressible feminine in Indian writers." However, we got to know each
other only at our next encounter, when we arrived early to listen to readings in
English (and French!) by Shashi Tharoor at the Atelier bookshop on 26 Nov.
Discovering in Roland a remarkable combination of information technology and
wide reading in the humanities, Sunthar found it surprisingly easy to clarify
his research on transgressive sacrality to someone so familiar with French
thinkers such as Caillois, Bataille, Girard. Roland told us especially about the
fascinating researches of their son, Christian. We subsequently ran into them at
every other public event around these visiting Indian celebrities (including
Arundhati Roy at the Sorbonne on Dec. 4). On Dec. 14, they invited us, along
with Jacques Vigne
and Shyamala Raja (a francophone Malaysian friend) to dinner, where we all got
to know Christian. -Sunthar
Review of Belles trangres visit by 20 Indian writers
to Paris (2002)
Though received from Jacqueline on 1st Jan 2003
and immediately translated from French into English, Sunthar
got around to posting the above review to the Abhinavagupta (and other related)
forum(s) only
21 Sep 2003 (for the reasons explained in the post). See also Sunthar's
first review of 9 Dec 2002, entitled "Multiculturalism,
caste, universalism and the survival of communal diversity: a belated Indian
Thanksgiving," that centers primarily on the exchanges during the
'study-day' on 25 Nov 2002 at the Sorbonne. Before forming your own assessment,
do read the review by Vaiju Niravane (7
Dec 02), who chaired the afternoon session at the Sorbonne, and the
'rejoinder' of sorts by Shashi Tharoor (8
Dec 02), both of which were published in The Hindu. Jacqueline is currently
working on an expanded version of her own review.
-
This review appeared in
issue no. 28-29 of
"The CIDIF Letter"
Identity, multiculturalism, and laicism
When Jacques
Vigne visited us at the Benares Hindu University (BHU) in the early 1980s (with
a reference from a common Bengali friend, Jayanti Mishra), he was on a French
Romain Rolland Fellowship working on a book comparing the guru-disciple
relationship in India with the therapist-patient interaction in the West (see
book online in English and French). We had introduced him to our cosmopolitan
circle of friends and scholars in Benares, and he was soon a regular visitor
there. Subsequently, Jacques renounced a top placement to practice psychiatry at
the prestigious St.-Anne hospital and thus a promising career in France in order
to sit at the feet of Hindu spiritual masters, like Swami Vijayananda (himself a
Western doctor of Jewish descent) at Anandamayi Ma's Ashram at Haridwar. Coming
from a devout Catholic background--e.g., he sings medieval Gregorian chants
(sometimes with his brother), and did so at our BHU apartment on the occasion of
Swami Agehananda Bharati's visit--Jacques had also practiced as a psychiatrist
in North Africa, and much of his writings reflect a desire to reconcile the
different approaches of the various (Hindu, Buddhist, Christian, Sufi, etc.)
traditions towards a unifying mystical experience. Moreover, he collaborates
actively with circles of (especially French) psychoanalysts, psychiatrists and
doctors, who are likewise keen to incorporate centuries-old Eastern techniques
of spiritual healing into their clinical practice. Like
Oscar, Jacques
contributes regularly to the Sarasvat magazine published in Spanish by the
Purusa Foundation. Living in India for more than 17 years now, Jacques spend
most of the year in Himalayan solitude near Rishikish, visiting Europe regularly
to conduct spiritual workshops and guiding groups of Westerners on 'pilgrimages'
to holy sites in India. We were delighted to renew our friendship with Jacques
during his stay in France in late 2002, and have him participate in our recent
session with
Christian
on lucid dreaming.
-
Visit Jacques' home page (articles
in English and French)
I got to know Jean-Marc through our interaction after his talk on 2nd Dec
2002 on "Islam and Javanism in Indonesia: the example of ritual initiation in
the martial practices" within the framework of Marc Gaborieau's seminar on
"Islam in the Indo-Pakistani subcontinent." It seemed clear to me from some of
the textual extracts and other terminology used that the tradition was a Kaula tantric
one that had been reworked into an Islamic context.
Particularly striking was the
elaboration of the Sanskritic rasa-theory from the otherwise restricted
realm of aesthetics into an existential mode of being for the Indonesian Muslim
initiate, and the role of eros (shrngâra) and the worship of Bhairava
for, among other goals, mastery over the body while undergoing the discipline of
the martial arts. Jean-Marc and I subsequently met a couple of times over
lunch to discuss the larger background of his researches and his personal
involvement in the South-East Asian martial arts tradition. Along with his
Japanese companion, Etsuko, who is an artist, he also joined Charles
Mopsik, Jacques Vigne, Christian Bouchet
and others at our place in Jan 2003 for the marathon discussion of 'lucid
dreaming' (as in the Indian tantric traditions, dreams, and their
interpretation, also play an important role in initiation into the Javanese
martial arts). On 29th May 2003, we also had the pleasure of visiting with Jean-March
and Etsuko the Monet Museum at Giverny, just outside Vernon where they
live, before spending a most agreeable afternoon discussing French anthropology,
etc., with several of Jean-Marc's colleagues working on China and Indonesia and
belonging to the same research group, under the
direction of Jean-Claude Galey (who was very close to Louis Dumont). Jean-Marc
spent all of June 2003 in
Malaysia to study Pancak Silat (another martial arts tradition) before
pursuing further
research in Java. While in Kuala Lumpur,
he spent much time with my childhood friends and family. I met Jean-Marc again on 19 Octobre 2004 at his audio-visual presentation on "Social
implications of scripted movement, Indonesian examples," at the
Collge de France within the conference on Marey and the Physiology of Movement.
Initiation Rituelle et Arts Martiaux : Trois coles de kanuragan javanais
(L'Harmattan;
ISBN : 2-7475-0242-2 2001 372 pages): "The
topics addressed deal with Javanese initiatic
practices and martial arts as they are found in the Jogjakarta Sultanate.
This consequential subject is
situated at the intersection of several fields of
interest : rituals, religion, politics,
techniques of the body, know-how,
ritual arts, sports.
The proposed analysis clarifies in its own way the competitive character of the modern system
teaching and production."
Jean-Marc was so kind as to give us a complimentary copy soon after we met.
I was
able to attend Jean-Marc's illustrated talk at this conference around "Marey
and the Physiology of Movement" (18-19 October 2004) at the Collge de France
in Paris, and briefly resume contacts with him afterwards.
Jeff Conklin is a facilitator, consultant, and teacher. Over the past decade he has developed a dialog mapping facilitation approach (previously
called Visual Issue Mapping System, or VIMS) that is based on Horst Rittel's
Issue Based Information System (IBIS). The technique
uses graphical hypertext software (QuestMap)
to interactively map the meeting dialog of project
teams working on "wicked"
technical problems. In addition to using Dialog Mapping
as a consultant with various clients, he teaches the
technique in a 2-day workshop. He is passionate about getting the knowledge of IBIS and
Dialog Mapping
out to a wider audience, and is currently working full
time on a book about it. Jeff wrote an early survey
paper on hypertext that was published in IEEE Computer
(1987), developed the gIBIS software at MCC in Austin, Texas, and launched a software company, Corporate Memory Systems, that created the QuestMap software. That experience, and the company's financial demise,
taught him a lot about the practical side of
collaborative technology. He is also very interested in knowledge management and organizational memory, and is collaborating on a requirements analysis approach based on IBIS and
Dialog Mapping called
Compendium.
Jeff and I sort of sizzled on the same wavelength,
without however getting to meet, in the discussion
following Jack Park's presentation at
Knowledge Technologies 2001 in
March 2001.
-
Correspondence
with Jeff on IBIS/VIMS/discussion groups/natural
hierarchies
At Knowledge Technologies
2001 (Austin, TX; March 2001), Jack
Park's Englebart-inspired paper, advocating (the use of Topic Map
technology for) open issue-based information systems (IBIS) as a means of
consolidating and harnessing global brain-power resources, provoked much
positive discussion (esp. in relation to classroom pedagogy and the constructive
role of a moderator). One skeptical member of the audience asked, rather
disruptively, why we've seen so little progress in this direction though online
forums and mailing lists have already been around for so long. The answer had
indirectly been provided, already on day one, by the keynote address by Scott
Cooper (Senior Vice President and General Manager, Knowledge Management Business
Unit, Lotus Development Corporation): in their research around the Lotus
Knowledge Discovery System, a suite of technologies designed to allow
organizations to discover the contextual relationships between people and
information, they discovered that interaction is much more productive when the
participants know each other's background, i.e., where the interlocutor is
"coming from." My intervention emphasized that such
familiarity helps ensure that (unlike what's seen on many open, esp. anonymous,
mailing lists) participants would take greater responsibility for their
statements and also take pains to express themselves in a manner that helps
build a (sometimes precarious) sense of community around a shared purpose.
This correspondence pursues, on a technical level and in relation to the
Abhinavagupta project, the sympathetic chord struck at our first encounter.
Mukur Khisha and I met Joaquin
for the first time in Madrid on 22 July 2001 around late lunch at the Illraz's. He is a "writer, sniper and chronicler of artistic
life," who
lives in Spain. He has written extensively on his Rom
heritage that he sees as deeply rooted in Indian
tradition.
By an interesting "coincidence" I witnessed my first
bullfight at the Plaza de Toro the same evening immediately after taking leave
of Joaqun. I was introduced to Joaqun, who has lived several months in Benares,
by Oscar Pujol.
You can read more about him and his various cultural activities at the
Indo-Roma home page that he
maintains at svAbhinava Friends.
I created this homepage on
26 Dec 03 to provide a cyber-home for Joaqun's collaborative initiatives amidst
the Roma 'diaspora', particularly in relation to their Indian heritage. The
colorful cast of characters - featured at launch were Hans Caldaras, Agnes
Darczi and Raya - nicely complements the cosmopolitan complexion of this
svAbhinava friends page and site as a whole.
This article was originally written for the Spanish Muslim
paper
Amanecer
('Dawn'), which refused to publish it, thus ending their collaboration (they had
previously published 3 articles by him). Joaqun argues that Pakistan is a nation
without a political purpose that therefore needs the hobby-horse of Kashmir to
justify its existence. As an agent of destabilization and a check on the
expansion of Indian influence, it has well served the geopolitical purposes of
(earlier the British and now) the United States (and till now...China). On the
brink of disintegration, Joaqun foresees a future where the Pakistani populace
might well end up demanding reintegration into a "Hindu" India where Muslims
enjoy full and equitable rights of citizenship. For more on Pakistan's identity
crisis, see Bruno Philip, "Pakistan
or the impossible democracy" (Le Monde, 13 Oct 01); for American discovery
of the double game vis--vis the Taliban, see Jacques Isnard, "The
ISI: the patron of the Taliban" (Le Monde, 13 Oct 01); for a critique of
current US policy towards Pakistan, see also Christophe Jaffrelot, specialist of
"Hindu" political parties, "Can
Pakistan be controlled?" (Le Monde, 18 Oct 01); for Ahmed Rashid's
denunciation of Pakistan's suicidal involvement in Afghanistan, see his
acceptance speech of the Nisar Osmani award for Courage in Journalism. The
contradictions (bordering on duplicity...) of the U.S. 'war on terrorism' is
aptly illustrated by the recent exercise in 'rescuing
the enemy' (viz. Pakistani military brass) from besieged Afghan city of
Kunduz.
-
-
Having discovered Joe 'Pomonomo' on
the Ontological Ethics (devoted to Plato, Nietzsche and Heidegger) forum soon
after joining, in Nov 2001, the Abhinavagupta group that had been launched, also
by Gary, as its sister site for comparative Indo-Western philosophy, I was
immediately struck by the 'dialogical' skill with which he made complex thoughts
readily accessible to those not yet schooled in the seminal texts of the Western
tradition, even while remaining ever focused on the development of a particular
insight and train of reasoning. He joined the Abhinava forum the following
month, and eventually began contributing to raising the level of discourse by
injecting those qualities that have already endeared him to Ontological Ethics.
For example, his timely post on Emmanuel Todd's 'anthropological' approach to
the impending 'conflict of civilization' (25 Sep 02) resulted not only in a
better appreciation of the 'familial' underpinnings of the problematic of
acculturation, but also in Elizabeth and I listening to and meeting Todd just a
couple of weeks later, after having read his latest book on American
imperialism.
-
This separate 'guest-room' was launched on 9th
Jan 2004 to provide a relatively autonomous space for Joe to make available not
only his own rapidly growing collection of essays but also his sustained
dialogues with other interlocutors at various other forums devoted to Western
Philosophy, particularly from the vantage point of the Nietzschean 'revolution'
in rethinking post-Enlightenment thought with regard to Greek esotericism. With
this in mind, I also moved the writings of Sumi Sivaratnam on (neo-) Platonic
thought and those of Jonathan Garb on the impact of Kabbala on western thought
to Joe's homepage.
Karine is completing her French doctorate in
art history at the University of Paris-IV on the
Iconography of Bhairava in South Indian sculpture (till the XIIIth century).
We were introduced to her (and Kristle) towards the end of our 'sabbatical' year
in Paris, on 8th July 2003, by David Dubois. Before working in South India,
Karine had also done some research on the iconography of Bhairava in the
Katmandu Valley, which is highly original, hybrid and influenced by (Vajrayna)
Buddhism.
-
A rather unusual iconographic
type in Indian sculpture, met with in Andhra Pradesh and Tamil Nadu, shows the
god Bhairava furnished with a big club held downwards. This attribute is more
specifically associated with another form of Śiva, Lakulīśa, considered by some
to be an avatāra of Śiva and regarded as a divine guru by Śaivites like
Pāśupatas and Kālāmukhas. In Andhra Pradesh, where we find the earliest known
images of Bhairava with this club, we can notice some iconographic confusion
between Bhairava and Lakulīśa. In Tamil Nadu where we hardly meet any Lakulīśa
sculpture images of this club-handed Bhairava were carved from the Cola period
onwards. A new iconographic form, called CaTTainātar,
was then conceived in the Tamil land. Holding the club in one hand and
displaying the teaching gesture with the other, it shows Bhairava as a god who,
at one and the same time, punishes and teaches, who just as Lakulīśa who holds
his club to preach the Śaivite faith is the guardian of śivadharma and the
divine guru showing men the path to salvation.
[published in French in the Bulletin dtudes Indiennes, 2002,
n20.1, p. 163-192 (http://www.math-info.univ-paris5.fr/afei/).]
Martin Riesebrodt's academic interests are in
social theory, the historical and comparative sociology of religion, and the
relationship between religion, politics, and secular culture.
Central areas of teaching and research focus on theories of religion and
on the role religion plays in processes of formation of social groups and their
identities, especially with reference to class, gender, and generation.
His most recent book, Die Rckkehr der Religionen. Fundamentalismus
und der 'Kampf der Kulturen,' explores the unexpected renewal of religion
in the modern world. Based on a revised theory of religion, it argues that
secularization and the resurgence of religion are not mutually exclusive but
rather related to each other. Continuing arguments made in his earlier Pious
Passion: The Emergence of Fundamentalism in the United States and Iran, the
book also analyzes the relationship between fundamentalism, class, and gender,
and offers a critique of Samuel Huntington's "Clash of Civilizations." Professor
Riesebrodt has also published on classical social theory, in particular the work
of Max Weber. He has co-edited a volume on key
theoretical concepts in Max Weber's sociology of religion, Max Webers
Religionssystematik.
He is presently working on a sociological
theory of religion which understands religion and its
practices as a cultural resource for the management
of uncertainty and prevention of crises.
Examples of lay-oriented practices, virtuosi
practices, and religious propaganda taken from Abrahamic as well as East Asian
traditions will illustrate and test basic assumptions of the theory. Moreover,
the book will offer a sociological justification of the concept of religion.
Mary and I got to know each other in early 70s, shortly after
my taking up residence at the International House of the Banaras Hindu
University, through our collaboration in organizing lectures on religious
culture, particularly Hinduism, sponsored by the Maharajah at his Chet Singh
Palace on the banks of the Ganga. I was then President of the International
Students Union, Mary would soon be teaching at the Sociology Dept. She has
focused on the Muslim community of Banaras, particularly the weavers (Ansari),
who constitute a quarter of the population of the Hindu sacred city. Mary
subsequently returned to the U.K., where she is now teaching sociology at the
University of Manchester and at the Metropolitan University. Her research has
provided source materials for our monograph
Between Mecca and Benares, and we also facilitated the publishing of her
essay on Ghz Miy in Living Benares (SUNY). We renewed our friendship and
intellectual exchanges over my few days with her (and her colleagues) in August
2001 in the world's first industrial and working class city. Our discussions on
(the Puritan element in) 'English' national character, stimulated by my visit to
the monument paying tribute to (Manchester's support for) Abraham Lincoln's
war-effort (to the detriment of England's own textile industry!), and my
subsequent discovery of Irish nationalism in Dublin, helped prepare me mentally
for the thesis that the American War of Independence was, in many respects, a
continuation of the English Civil War, and has provided me valuable insights
into the increasing polarization of political debate in greater Anglo-America
with respect to civil liberties and (the impact of) 'globalization' (on
developing countries). Most recently, Mary visited France for the first time to
stay with us in Paris from 8-14 Jan 2003, during which time she got to know
Vinay Bahl, and also met friends
like the Franois Chenet.
-
This paper was published
under the title "'Wahabi' sectarianism among the Muslims of Banaras" in
Contemporary South Asia (1994), 3(2), 83-93. 9/11 of the year 2001 has
revealed the
tremendous politico-cultural significance of Wahabism not just for Islam but
for the entire world. Mary visited us at the Multiflat Guest House at BHU in
1986 while researching this paper.
We were introduced to Mohammad and his family in 29 Sep. 2002
by his colleague at the Philosophy Dept. of Paris-VIII University, Dr. Rada
Ivekovic (whom we have known from Benares and who has recently published a book
on the city). We discussed the respective contributions of (Shia) Islam, Western
(neo-) colonialism and (Aryan) theocracy towards the current impasse of Iranian
society and the alienation of its intelligentsia. As regards, the
'incompatibility' between reason and intuition in Shia intellectual history, I
have been urging Mohammad ever since to look at this problematic in the
'philosophical' work of Abhinavagupta, as a possible way to mediate the
opposition between these two faculties. I have been attending several of
Mohammed's seminars confronting Western and Islamic thought on such diverse
subjects as revelation, mysticism and apocalypse. On ??? June 2003, we enjoyed
most of the day at the Fashahis in the company of several of his departmental
colleagues (including Rada), all with a strong background in the sociology of
knowledge.
-
This section was moved to Esoteric Philosophy homepage on 12 Jan 2004 at the
request of Joe Martin, who felt that in many respects Islamic thought belongs
more to the 'Western' than to the Oriental tradition. I felt that such a
consolidation would facilitate the post-Nietzschean quest to recover the lost
esoteric dimension of Western philosophy by introducing Islamic (and Jewish)
understandings of scripture and mystical experience on the same page.
I got to know
Mohan Thampi at BHU after I began working towards my Ph.D. thesis in 1977
and while he was still a professor at the English Dept. Mohan was Aesthetics
editor for the leftist Indian journal, The Social Scientist, and in the
course of our long walks around the open BHU campus (reputed then to be the
second largest in the world), he introduced me to Indian working class issues,
Marxist thought, and, in turn, I served as an intermediary for exposing him to
wealth of French (post-)structuralist thought in Elizabeth's library. Though not
a Sanskritist by formation, Mohan's own Ph.D. thesis, ???, drew insights from
Abhinava's aesthetics. Indeed, it was he, who drew my attention to the
indispensable compendium by Prof. G. K. Bhat (whom I later got to meet in Poona)
on the Vidshaka, to which my own Ph.D. was a systematic response of
sorts. Along with Profs. J. N. Tiwari, A. K. Chatterjee, and others, Mohan
became part of the intimate circle of BHU scholars, who met regularly at our
apartment, often to receive visiting scholars from abroad. For example, as Head
of the English Dept., he subsequently invited Flix Ilarrz to speak on Spanish
literature. Like many Indian Marxists, Mohan had previously been a Gandhian and
the tension between the two allegiances, it seems to me, had nurtured a (self-)
critical spirit of inquiry that is refreshing amidst the fanaticisms of our
times. We lost touch after our departure from India in early 1989 and missed
each other on his visit to the USA in 1994 (when I was in Indianapolis). We have
finally resumed contact as of October 2003.
Before his retirement from the Indian Foreign Service in
December 1993, Mukur had served as India's Ambassador to Congo,
Chile, Colombia, Cuba and Argentina. I got to know him as a friend the Ilarraz'
in Madrid in July 2001, His views on India's malaise are particularly
interesting because he is a practicing Buddhist of tribal background. Moreover,
as a spiritual orphan of the Partition, his arguments reflect a lifelong attempt
to come to terms with a trauma that many other Hindu nationalists may have not
lived through except in their imagination.
Though Hinduism has been able to assimilate--or at least
accommodate--all previous religions domiciled in the Indian subcontinent, Islam
has proved to be the intransigent exception, resulting in the creation of
Pakistan. "What emerges in all clarity is the opposition between two worldviews
with differing understandings of community, history and the sacred city.
Permanent reconciliation between Hinduism and Islam will be achieved only when
by reducing the inner distance between Mecca and Banaras the questions posed by
(the mutilated stump of) the world-pillar which still straddles the boundary
between the two religions are finally resolved" (concluding lines of
Visuvalingam, "Hindu-Muslim Relations in Colonial Banaras"). [my comments to be
added...]
Time and Again (Macmillan, India, 2004 - ISBN 1403 92248 9)
contains "A reflection on the long and varied experience of the author as a
career diplomat, and a record of his keen observation on the ways and
philosophies of life in many parts of the world.
The protagonist is Arindam Chakma, a Buddhist from the Chittagong Hill
Tracts, now in Bangladesh. He reminisces his childhood colored by the
myths and legends of the tribal folklore of the Chakmas. The tragedy and
trauma of the partition of India in August, 1947 looms large and constantly
in his mind. He identifies the root cause as a conflict of religions between
Hinduism and Islam as distinct from a clash of civilizations."
Nathan and Ellen were first introduced to us in the early
1980s in our apartment at the Benares Hindu University by his former tutor,
Prof. L. N. Sharma, specialist of Kashmir Shaivism and subsequently Head of the
Dept. of Indian Philosophy and Religion. They were just beginning their research
on the Indian Jews in Cochin and elsewhere, and were thrilled to discover that
Elizabeth had already made some preliminary explorations in this area. When
Hananya Goodman began preparing his collective volume,
Between
Jerusalem and Benares (SUNY 1994), Nathan put him in touch with
Elizabeth for an eventual joint-paper on "Union
and Unity in Hindu Tantrism and
Kabala," which is how we
got to know
Charles
Mopsik in Paris, and thereby a whole circle of specialists in Judaic
studies. With my quitting academia in 1993, we lost touch entirely with them. On
13th November 2003, we were contacted by Nathan's student Nawaraj Chaulagain,
who was contemplating doing a Ph.D. on Newar kingship at Harvard University, and
was thereby instrumental in helping us re-establish contacts. Since then we have
been gradually discovering all that Nathan and Ellen have accomplished, over the
years, by way of bettering Indo-Jewish relations in a manner that emphasizes
religio-cultural pluralism and dialogue.
Probably the most promising Sanskrit scholar from Spain,
Oscar has been teaching Spanish at the Banaras Hindu University, where he
received his Ph.D. in Sanskrit Grammar in 1999. His wife, Mercedes, is a Bharata
Nâtyam dancer, who did her
arangetram
in Delhi in 1999 . She regularly teaches Bharata Nâtyam in Mallorca, Spain.
Vasant, his multilingual son, goes to school in Banaras where he was born. Oscar
is currently converting his Sanskrit-Catalan dictionary into Sanskrit-Spanish.
He has published several other books, especially the translation of
Abhinavagupta's Abhinavabhâratî
on Rasa. Oscar has been very active in promoting cultural exchanges between
traditional Indian and contemporary Spanish/Catalan scholars
(he's currently working on a Spanish text "From the Ganges to the
Mediterranean"). We got to know Oscar and family
shortly before we quit India in early 1989, and we were able to renew our
friendship at his parents' place in Barcelona in June 2001.
During the intervening period, Oscar worked closely on various projects
with Flix (who subsequently undertook an extended stay in Benares), ending with
a Spanish book on Indian philosophy (in press). He is a prime mover behind the
Fundación Purusa.
-
Sanskritvni website on Banaras
and Indian culture
Check out Oscar's Spanish
Sanskritvânî
(http://sanskritvani.tripod.com) web-site, sponsored by the Spanish Embassy in
India.
Paul Wilson is a venture & technology MBA graduate at Indiana
University's Kelley School of Business. His did his undergraduate studies at
Maharishi International University (MIU), a private liberal arts college in
Iowa, with an innovative curriculum that includes the study of consciousness
as a meta-foundation for all other disciplines. Curiously enough, I
discovered Paul only on account of his capacity as quality control
specialist at Macmillan Computer Publishing. In my role as development
editor, I had taken it upon myself to program (in VBA) a MS Word template to
automate and streamline routine authoring, editing, indexing and proofing
tasks that was regularly used by my computer book authors and myself. In
1998, the production department, attempting to make the template official
and have it accepted by editorial staff across all the various imprints,
assigned Paul to ensure that it met their quality control needs even while
adapting to the divergent work-habits of the various editors involved in the
publication workflow upstream. Not only did Paul thus provide the occasion
for me to familiarize myself with the "patron saints" of the American
quality movement (Deming, etc.), but I was wonderfully surprised to discover
so much interest in Sanskrit, etc., in someone who had never been to India.
He rapidly became a member of our Indy 'inner circle' and helped greatly
with my move in summer of 2001 to Chicago. Before leaving Macmillan in early
2002, Paul was serving the parent company, Pearson Education, as quality
manager. He is presently working for Integrative Health Synergies, an
Indianapolis company developing a world-class integrative medicine program
with Ayurveda, the traditional health care system of India, as its core.
-
Paul has created an eclectic overview of his thoroughly idealistic passions
and plans for world domination. Asked to describe the site's most redeeming
value, he said, "Well, no animals were harmed in its making."
Patrick, who teaches French literature at Georgetown University, has been
shaped in his outlook by the metaphysics of
the Perennialist School and Frithjof Schuon.
He did his M.A. (1983) and Ph.D. (1985) in French literature at Indiana
University (Bloomington). I got to know Patrick through the exchange on
Ren Gunon that I had with him and another member of his panel after his talk on
"Taoist adventures in the XXth century: Matgioi, Gunon, Grenier, tiemble,"
during the 3-day Sorbonne Colloquium on "The
Encounter of Eastern and Western Religions in Modern Literature" (6-8
February 2003), and my subsequent
report on the Gunonian presence there.
This volume is being
published by Palgrave in 2005.
Visit Patrick's homepage at Georgetown University
Doa M
Anunciacin Ordua Ferrero
(Nunci) and Don Pedro Soto Adrados
are the current President and Treasurer respectively of the Fundacin Purusa. We
were introduced by the Ilarraz' on our first visit to Madrid in Dec. 2000 - Jan
2001, and had the pleasure of getting to know them better on our second visit to
Spain in July 2001. Originally presided over by Flix Ilrraz, the Fundacin Purusa
publishes the Sarasvati journal (East-West Studies towards a Humanist
Renaissance), which features inter-cultural articles by scholars from all
religious traditions. Oscar, a frequent contributor, had worked on the Sanskrit
to Spanish dictionary for a year under the auspices of the Fundacin. Pedro and
Nunci are personally involved with Indian traditions; Pedro was in Benares,
Maharashtra and at the Allahabad Kumbha-Mela in early 2001. Since our first
encounter, they have published several papers in the Sarasvat journal by Jacques
Vigne, Christian Bouchet, Elizabeth and myself (and more soon by other
friends...). Pedro introduced us (Flix, Aurora and myself) to Swami
Satyananda, a Spanish monk who lives in Tiruvannamalai, on 13th July 2003 when I
last visited Madrid in July 2003.
"The Purusha Foundation
was created with the goal of vivifying diverse areas of knowledge such as Philosophy, Religion,
Economics, Sociology,
Art, Poetry, Classical Languages
(Latin, Greek,
Sanskrit), etc., that contribute
in the measure possible to the individual's pursuit of a role
conducive to a New Humanism.
Meaning by the latter an intrinsic relation between human
nature and reason as the supreme fount helping to
discover his/her true nature and all this
in conformity with his/her personality. Wanting to emphasize at the same time the highest values represented by historical and
traditional
culture, both Eastern and Western, whose spiritual riches
and profundity is unlimited.
This is the sole and transcendental objective pursued by the
Foundation, which has been constituted under the protectorate of the (Spanish)
Ministry
of Education and Culture, and whose vehicle of
expression is the annual publication of a journal of
knowledge named SARASVATI."
Peter Heehs is a historian based in Pondicherry. He is the
author or editor of seven books, most recently
(2002)
Indian Religions: A Historical Reader of Spiritual Expression and Experience
(NYU Press). A member of the Sri Aurobindo Ashram Archives and Research Library,
he is part of the editorial team that is bringing out the Complete Works of Sri
Aurobindo in 37 volumes. Peter is the author of the following
books:
Nationalism, Terrorism, Communalism: Essays in Modern Indian History
(1998-2000);
India's Freedom Struggle 1857-1947: A Short History;
Sri Aurobindo: A Brief Biography (1997);
The Bomb in Bengal: The Rise of Revolutionary Terrorism in India 1900-1910
(1996). We were introduced to Peter's work by
Vinay Bahl in Aug. 2003 just after she
had come across his "Shades of Orientalism" (below) and was struck by its
mediating role in our continuing exchanges on the relevance of the 'Abhinavagupta
and the Synthesis of Indian Culture' project to her own socio-historical
approach to contemporary problems in India and the global economy.
Published in
History and Theory
42 (May 2003), pp.169-195 Wesleyan University 2003
ISSN: 0018-2656. "I distinguish six different styles
of colonial and postcolonial discourse about India (heuristic categories, not
essential types), and note the existence of numerous precolonial discourses. The
thought of the early-twentieth-century writer Sri Aurobindo took form in a
colonial framework and has been used in various ways by postcolonial writers. An
anti-British nationalist, he was by no means complicit in British imperialism.
Neither can it be said, as some Saidians do, that the nationalist style of
Orientalism was just an imitative indigenous reversal of European
discourse, using terms like Hinduism that had been invented by Europeans. Five
problems that Aurobindo dealt with are still of interest to historians: the
significance of the Vedas, the date of the Vedic
texts, the Aryan invasion theory, the Aryan-Dravidian distinction and the idea
that spirituality is the essence of India. His views on these topics have been
criticized by Leftist and Saidian orientalists, and appropriated by reactionary
Hindutva writers. Such critics concentrate on that portion of Aurobindos work
that stands in opposition to or supports their own views. A more balanced
approach to the nationalist Orientalism of Aurobindo
and others would take account of their religious and political assumptions, but
view their project as an attempt to create an alternative language of discourse.
Although in need of criticism in the light of modern scholarship, their work
offers a way to recognize cultural particularity while keeping the channels of
intercultural dialogue open." (Abstract)
Rainer hat seine Dissertation
(als Dr. phil.) ber das kosmographische System der PurNas
fertiggestellt, der im Verlag seines
Doktorvaters Albrecht Wezler publiziert wurde. Das bedeutet nicht, da ich meine Interessen am alten Indien ganz
aufgegebn habe. Er schreibt
seit einiger Zeit an einem Buch ber Wirtschaftsstruktur und Semantik im alten
Indien. Zur Zeit beschftigt er
sich mit dem Haushalt der Hetre bzw. mit dem Thema Prostitution. Meine
Quellen sind dharma-, artha- und kmashstra-Quellen. Rainer
halt Niklas Luhmann fr den wichtigsten zeitgenssischen Soziologen und ist
von seinem rigorosen Anspruch an saubere Theorie absolut berzeugt:
nur sie historisches Material wirklich zum Sprechen bringen kann. Ich
habe mich mit dieser Orientierung auch den indologischen Theorien entzogen, die
mir frher einmal als besonders vielversprechend erschienen waren, ich erinnere
mich an Dumont, Biardeau und vor allem Heesterman.
Rainer sought me out in ??? on his
arrival in Benares at the recommendation of a friend (Prof. Peter Schreiner). He
soon began to share my own interest in the work of Ren Gunon and Biardeau's
anthropology of Hindu civilization. After returning to Europe in ???, Rainer
move to Paris to study French Indology, particularly with Biardeau, and also got
to know Elizabeth's family while we were visiting for the summer from Benares.
In ???, I also met Rainer's wife ???, when I visited him in Hamburg. He
subsequently drove me to Berlin, where Elizabeth came to research Newar
manuscripts on Bhairava at the Preussischer Staatsbibliothek. We got to know
most of his family during this visit. Rainer then also took me to visit Tbingen,
where I got to chat (in German!) with Prof. Heinrich von Stientencron,
pioneer in the iconographic study of the origin-myth of Bhairava, that had
served as the starting point for Elizabeth's totalizing approach to the
mythology of Bhairava in the light of transgressive sacrality. We unfortunately
lost contact with Rainer after moving to the USA in late 1989.
Having disappeared beyond the horizon
since my resettlement in Benares in 1972, Rajan, my maternal cousin,
introduced himself to me as a Unitarian after my talk on "Death and Sexuality in
Hinduism and Islam" at Chicago University on 2nd April 1991.
He had enrolled as a Doctor of Ministry candidate in September 1988
at the Meadville Lombard Theological School, Chicago,
and did a ministerial internship the
following year at the May Memorial Unitarian Society,
Syracuse, New York (where he also go to know Swami
Aghehananda Bharati). Rajan had been living in Indianapolis from 1992 to 1993,
just before my taking up a position there in Nov. 93 with Macmillan Computer
Publishing. He had organized a Tagore Festival in Indianapolis with UU minister,
Rev. Larry (and Nancy) Hutchinson (whom I got to know through Rajan during his
subsequent visit to Indy), in which Indian scholars from Terre Haute had also
participated. We met again briefly in Kuala Lumpur but I subsequently lost track
of him again until Oct. 2001. Raja has worked as a UU chaplain at
hospitals in Indianapolis, Fort Wayne (Indiana), and Austin (Texas). Rajan
subsequently visited us in Chicago in June 2001 and again in Paris in the spring
of 2003, and has been participating in the discussions at the Abhinavagupta
forum.
I first heard of the Infinity Foundation founded by Rajiv
Malhotra on ??? through an American Sanskritist, who suggested that it as a
source of possible funding for ongoing editing and publication of the series on
Abhinavagupta and the Synthesis of Indian Culture. Tapas Bhat subsequently urged
me in May 2001 to write Rajiv, whom she had heard on his recently visit to
Auroville. My participation in late July 2002 at the Indic Colloquium, at the
invitation of Rajiv and Robert Thurman, not only renewed my involvement with
institutionalized Indology but also (re-) introduced me to several (previously
known) new Indian and Western scholars of India, such as Makarand Paranjape,
Arindam Chakraborti, Stuart Sovatsky, Tom Yarnall, Sangeeta Menon, Ian Whicher,
Rita Dasgupta Sherma, ??? . [to be completed]
Click on "Reflection and Debate" on the left menu and choose
Reading Room in the dropdown list; you'll find Ray Harris in
the alphabetical listing by last name of contributors.
Sankrant Sanu is a software entrepreneur who lives in Redmond, WA. After working
for Microsoft for several years, Sankrant left Microsoft in 1999 to co-found
Paramark, a software company. Sankrant counts the University of Texas at Austin
and IIT Kanpur as his alumni schools. His interests are varied
from spirituality to skiing, from computers to playing the congas. Most recently
he has been involved in volunteering as a teacher at a "Hindi school" for kids
in Redmond, and spending some passionate energy conceiving of a plan for rural
education in India. His dream is to dare to live up to the name given to him by
his poet father.
My niece SUMI left Kuala Lumpur
(Malaysia) to resettle in Australia. She completed her doctorate in the classics
on Plotinus in June 2004 and obtained her degree in October of the same year.
She has taught Sanskrit and enjoys playing the sitar. The following 2 articles
were published in Dirk Baltzly, Douglas Blyth and Harold Tarrant, eds., Power
and Pleasure, Virtues and Vices (Prudentia, Supplement 2001, ISBN:
0-9582211-5-4).
Though I had noticed Prof. Tan (and Mrs. Tan) a couple of times before
during seminars and talks by visiting scholars at the South Asia Dept. of
the University of Chicago, I really took note of him only during the
workshop (May 15-16, 2004) on "The Peculiarities of Indian Democracy," where
he repeatedly intervened from the floor with feeling about his profound
appreciation of the Indian ethos. I was particularly struck by his response
when the topic was broached of the internment of the Chinese community in
India during the border war of 1962. When the Indian speaker ventured a
comparison with the internment of Japanese in USA during the Second World
War, Prof. Tan could not restrain himself from pointing out the inaptness of
the comparison, with his first-hand recollections that the (so-called)
'internees' had been rather treated as 'house-guests' (with all the positive
connotations that the term has in the Indian cultural context), and
recounted the story about Nehru cited in
my first post to the Abhinavagupta forum about his father and himself
(Jun 24, 2004 ). Prof. Tan is still an active missionary in the strengthening of
Sino-Indian relations and the presentation of shared Asian values to
audiences in America and Europe. You can
read more about him at
our IndoChina homepage at svAbhinava.
I came to know of Umair through
his lucid response of 5th August 2004 on the Abhinavagupta forum to my post
on "National
character, family and personality: questions of identity,"
and we have since then been conversing there on a range of topics including
Hindu-Muslim identities; Bollywood, Sufi devotion and Krishna bhakti;
and a variety of civilizational issues.
Cursor / Photo |
Left |
Right |
Bottom |
Initial |
Ursula in her
garden at Sunthar's birthday party (30 June 2002) |
Thinker at Rodin museum in Paris
(17 Nov 2002) |
With
Laurence, Elizabeth, Sunthar at a French restaurant beside the
Sorbonne (19 Nov 2002) |
Left |
With Elizabeth at same garden party (30 June 2002) |
Before
the pond at Rodin museum (17 Nov 2002) |
party for Sunthar's sister visiting from UK in 1998 |
Right |
with Elizabeth at Chicago Art Fair in Navy Pier (12 May 2001) |
Yummy Chinese restaurant in Indianapolis (19 May 2001) |
dinner at Ursula's home (Last Supper - (25 Dec 2003) |
Bottom |
toasting Sunthar's health at his birthday party (30 June 2002) |
lighting candle at her home (03 June 2001) |
serving pizza (?) for Xmas dinner at her home |
Ursula K. |
with Elizabeth our Paris apt (16 Nov 2002) |
listening with Sunthar to a guest in Paris (16 Nov 2002) |
before pond at back of Rodin museum (17 Nov 2002) |
Reminiscences |
on sofa with Sunthar at Paris apt (16 Nov 2002) |
Reza Persian restaurant in Chicago (04 July 2004) |
awaiting guests with Elizabeth in
Paris
(16 Nov 2002) |
See how Ursula was cherished by her friends and associates - obituary
(June 2009)
Ursula's warmth and caring for others was immediately apparent when I
first contacted her over the phone. The young daughter of a German
friend interning at my Indy company was lonely. An intern at the IMA
Library suggested that I contact Ursula on their behalf. She
unhesitatingly offered to entertain them together with another German
family at her home. More to my amazement, she conversed with me, a
perfect stranger, as if we were old friends and expressed a desire to
meet me. I was charmed by her sweetness even before I got to meet her at
the Queen of Sheba [Ethiopian] restaurant for one of her German-language
group meetings. Such was her hospitality, grace, and receptivity that we
typically entertained our friends (some of whom she thereby got to know
well) in her garden. She also drew my wife Elizabeth and me into her
wider circle, and through her we also met and discovered the rich
philosophical writings of Laurence. I always looked forward to her
visits and stay-overs in Chicago. Exposed to our deep involvement with
Indian studies, she expressed, time and again, her desire to visit India
with us. From the other reminiscences here, we realize that she had that
rare knack of making all her friends feel always welcome and special. We
treasure our varied collection of photos of our many get-togethers over
the last 12 years. Ursula made me happy with her mere presence: I will
never forget her. [- Sunthar Visuvalingam]
I had the privilege of getting to know Ursula while I was in Indianapolis.
She was very helpful, kind, warm, and gracious. I am a French woman, partially
of Jewish ancestry, and my friendship with Ursula has wholly transformed my
appreciation of the German character. After my husband Sunthar and I moved to
Chicago, we really looked forward to her staying over during her visits from
Indianapolis to the Art Institute, other museums and art fairs. Ursula came to
stay with us all too briefly in Paris, while my husband Sunthar and I we were
residing there in 2002-2003. Showing Ursula the sights of Paris was something
very special. Ursula, for me, was and will remain an artist, and the word
hospitality will be linked to her name forever. Thank you Ursula. [- Elizabeth
Chalier-Visuvalingam]
Art Libraries Societies of North America [ARLIS/NA]
(07 July 2009)
[external]
"Ursula worked at the Indianapolis Museum of Art’s Stout Reference Library
for over seventeen years and had a distinguished career as its head librarian
since 1994. She was instrumental in planning the art library’s beautiful and
functional new space. Ursula actively sought partnerships with many local
institutions. She was responsible for the automation of the IMA Library through
a partnership with the Indianapolis Marion County Public Library and maintained
an active exhibition schedule in the library with the help of IUPUI’s Museum
Studies program. Ursula studied art history at Indiana University and German
literature at the University of Freiburg. She was a graduate of the art
librarianship program at Indiana University and an active member of ARLIS/NA and
the ARLIS/Midstates chapter. Ursula served on the ARLIS/NA executive board as
Midwest Regional Representative in 2001 and 2002. [...] Born and raised in
Germany, Ursula was proud to hold dual German and American citizenship. With her
high-spirit, grace and drive, she was beloved by everyone fortunate enough to
know her; she had a special gift for bringing people together and celebrating
life, and for sharing her deep love of art. Close friends and family held a
gathering at her home on Sunday, June 7, to celebrate her life."
Valerie J. Roebuck was born in Hertfordshire,
England, in 1950. She found her love for the culture of India at the age of 18, when she visited her
first exhibition of Indian art. She pursued this passion at the University of
Cambridge, where she received a BA Hons in Oriental (Indian) Studies, with Sanskrit as the major subject, and a PhD for a thesis on "South
Indian Bronzes of the Vijayanagar Period". She is
involved in adult education, and is an Honorary
Research Associate of the University of Manchester. Her
translation of the
UpaniSads was published by Penguin Books
(New Delhi, India) in 2000
(ISBN:
0-14-044749-0; 503
pages, 395 Rs.).
A new edition for Penguin Classics is due to be published in the UK and USA early in 2003. Previous publications include
The Circle of Stars: An Introduction to Indian Astrology
(Element Books, 1992). She is a Buddhist, practicing
and teaching meditation in the Samatha tradition. She is currently the Hon. Secretary of Manchester
Interfaith Forum. She admires the philosopher Giordano
Bruno (1548-1600), and is married to Peter
Roebuck, an artist.
Vinay is associate professor of sociology at the Pennsylvania College of
Technology. Her training is in modern Indian history and sociology with special
focus on industrialization, work, gender and culture. She is the author of
The Making of the Indian Working Class: The Case of the Tata Iron and Steel
Company 1880-1946 (1995) and book chapters in Congress and Classes:
nationalism, Peasants and Workers (1988). She has published fifteen articles
on the subject of the working class, industrialization, women, and caste. We
first met Vinay during a book-signing ceremony on 13 Nov. 2003 in Paris, where
she was spending a year as a research fellow at the Collge de France that
coincided with our own 'sabbatical' from Aug 02-Aug 03. Sunthar subsequently
interacted with her French and Indian critics at the
Subaltern Day at the CEIAS (Center for the Study of India and South-Asia) on
03 Dec 2003 in Paris, where she had been invited to give the opening talk. Vinay
thereafter got to know several of our friends, both Parisians and visitors from
abroad (such as Mary Chatterjee),
and we've been engaged in an ongoing dialogue between modern
world-historiography and Indian traditions (such as embodied in Abhinava).
This essay highlights
the role of various local, historical, social, economic, political, colonial,
and international forces that contributed in creating particular dress code and
style (social reproduction of customs) for women of different social groups in
South Asia in different historical times, thereby eliminating the binary
concepts of nativity/modernity, progressive/primitive, developed/undeveloped,
etc., and treat all societies in the world with the same yardstick, while at the
same time
acknowledging the unequal relationship between the
colonizers and colonized. It suggests how everyday cultural issues can be
historically explained in an inclusive manner without
sacrificing the role of human agency (creativity, capabilities, actions, and
subjectivity), imagination, structural and institutional forces
(meta-narrative), and cultural forces (religion, nationalism, customs, and
others), and experiences in everyday life, which are also contextualized
historically (time and space, locally and globally), politically, culturally,
and economically.
This is the "Introduction"
(pp.3-23) by Vinay Bahl and Arif Dirlik to
History after the Three Worlds: Post-Eurocentric Historiographies,
edited Arif Dirlik, Vinay Bahl and Peter Gran (Maryland: Rowman and Littlefield
Publishers, 2000), 288 pages.
Published in
History after the Three Worlds: Post-Eurocentric Historiographies,
pp.???-???.
"Recent academic debates on theoretical dichotomies obscured several crucial
issues such as emancipation and social justice. For those writing history from
below, new dilemmas present themselves, as conservatism, feeding on such
reinterpretation, presents itself with a new legitimacy while spontaneous
efforts to empower people have ended up being co-opted within the prevailing
political system. To bring back emancipatory politics and social justice to the
concept of the 'history from below' it is important that prevailing assumptions
see a fundamental transformation."
Published on 11 Jan 2003 as a Special Article in the Economic and Political
Weekly. See also Sunny Singh's response, "Sat
- A Question of Religious Liberty," to Vinay's section II "Sat Revisited" at
our svAbhinava Indo-Roma section.
I was introduced 7th June 2002 to
Yoginder's Qalandar website for South Asian interfaith dialogue by Aminah
Mohammed, whom I had got to know during my passage through Paris in summer 2001.
Having eventually chanced upon svAbhinava.org on his own on 3rd Nov. 2003,
Yoginder added me to his mailing list of online articles, book reviews,
interviews, etc. When I requested permission on 18th June 2004 to post his
two-part article on "The
Muslim Rishis of Kashmir" within our online project on
Abhinavagupta and the Synthesis of Indian Culture, Yoginder immediately gave
me blanket permission to re-publish any of his ongoing pieces, through which we
have gotten to know other Muslim intellectuals, such as
Asghar Ali
Engineer and
Farish Ahmad-Noor, who now also figure at
Between Mecca and Benares.
I finally got to meet Yoginder in Paris on 15th November 2004 after listening
and responding informally to his talk on
Asghar Ali Engineer: the development of an Islamic theology appropriate to the
Indian context.