Stone Beads of South and Southeast Asia: Archaeology, Ethnography and Global Connections

IF 0.5 0 ASIAN STUDIES South Asian Studies Pub Date : 2020-01-02 DOI:10.1080/02666030.2018.1470740
S. Bawa
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引用次数: 2

Abstract

terize most of popular Hindu worship. Finally, in the conclusion, Ramos brings the discussion of pilgrimage, politics, and nationalism up to the present by examining the rhetoric of right-wing politicians in the twenty-first century. Perhaps most importantly, she highlights Narendra Modi’s remarkable creation of a new spiritual tourist destination at Gabbar Hill in Gujarat, where replicas of all fifty-one shakti pithas have been constructed at a single site. As such, the pithas continue to play a key role in the imaging of the nation, in the politics of Hindutva, and in the literal attempt to re-integrate the body of ‘Mother India.’ Overall, Ramos’ book is a compelling read and an important contribution to our larger understanding of the complex intersections between religion, politics, sacred space, pilgrimage, and national identity. She brings together an outstanding collection of visual images with a number of key historical sources in order to shed important light on the rise of nationalist consciousness during this key period. Perhaps the one weakness with this book is simply that it is so short and so narrowly focused. At 126 pages, the book is tightly written and precisely argued, but there are many places where the reader will simply want more – more historical evidence (for example, in the chapter on Kamakhya) and more case studies beyond these three sites in the northeast (how, for example, did the other forty-eight major pithas play into this nationalist narrative? Do they support or challenge her analysis of these three sites in Bengal and Assam? And what of the pithas that lie outside the boundaries of the modern Indian nation, such as those in Pakistan, Nepal, and Bangladesh)? But despite this weakness, Pilgrimage and Politics in Colonial Bengal is an important book that should be of genuine interest to anyone interested in the study of pilgrimage, sacred space, religious nationalism, and modern Indian history.
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南亚和东南亚的石珠:考古学、民族志和全球联系
消灭大多数流行的印度教崇拜。最后,在结束语中,拉莫斯通过审视21世纪右翼政治家的言论,将朝圣、政治和民族主义的讨论带到了今天。也许最重要的是,她强调了纳伦德拉·莫迪(Narendra Modi)在古吉拉特邦加巴尔山(Gabbar Hill)建立了一个新的精神旅游目的地,在那里,所有51个shakti pitha的复制品都被建造在一个地方。因此,皮塔继续在国家的形象中发挥关键作用,在印度教的政治中,在重新整合“印度母亲”身体的字面尝试中。“总的来说,拉莫斯的书是一本引人入胜的读物,对我们更深入地理解宗教、政治、神圣空间、朝圣和国家认同之间复杂的交集做出了重要贡献。”她将一组杰出的视觉图像与一些重要的历史资料结合在一起,以揭示这一关键时期民族主义意识的兴起。也许这本书的一个缺点就是篇幅太短,着眼点太狭隘。在126页的篇幅里,这本书写得很紧凑,论述也很精确,但读者还是会想要更多的地方——更多的历史证据(比如,在关于卡马凯亚的那一章),更多的案例研究,而不仅仅是这三个东北地区的遗址(比如,其他48个主要的皮塔是如何参与到民族主义叙事中的?)他们是支持还是质疑她对孟加拉邦和阿萨姆邦这三个地点的分析?那么位于现代印度国家边界之外的皮塔(如巴基斯坦、尼泊尔和孟加拉国的皮塔)又如何呢?但是,尽管有这些缺点,《孟加拉殖民地的朝圣与政治》是一本重要的书,对于任何对朝圣、神圣空间、宗教民族主义和现代印度历史感兴趣的人来说,它应该是一本真正感兴趣的书。
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来源期刊
South Asian Studies
South Asian Studies ASIAN STUDIES-
CiteScore
0.50
自引率
4.00%
发文量
0
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