Book Reviews : JESSE S. PALSETIA, The Parsis of India: Preservation of Identity in Bombay City, Leiden, E.J. Brill, 2001, pp. 368

Pub Date : 2002-12-01 DOI:10.1177/001946460203900409
Claude Markovits
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Abstract

doctrine of conditioned origin, pratityasamutpada. Both are like a large circle spiralling inward in concentric patterns to a central point, where they implode. Within this system of self-destruction and apparently irreversible momentum, the heroine manages to extricate herself through the application of dream logic which functions as the mode of memory, the paradoxical absence that is presence and the presence that is absence. The book’s final section deals with the triple nexus of love, desire and longing for the other. The essay ’Bhavabhuti on Cruelty and Compassion’ studies this writer’s portrayal of the painful separation of Rama and Sita. The virtuous king Rama is tragically torn between the conflicting ideals of individual attachment and collective duty, the king’s dharma. Shulman details the interweaving of the modes of karuna (compassion) and daruna (harsh, terrible, cruel) in the experience of love. In ’The Fire and Flood: The Testing of Sita in Kampan’s Iramavataram’, Shulman contrasts the south Indian version of the epic with the north Indian version by Valmiki. In Kampan’s version, the couple, reunited after Sita’s ordeal by fire, ’direct allegations to one another with almost shocking, verbal abandon’. The poem hinges on a level of passion and conflict not normally associated with more normative cultural representations of the saintly couple. The last two essays are lyrical articulations of classical Telugu poetic visions, interrogating notions of human identity and psychic formation. The handful of printing errors in this compilation could have been avoided through more rigorous editing; fortunately, they did not detract from this reviewer’s experience of David Shulman’s outstanding scholarship.
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书评:JESSE S. PALSETIA,《印度的帕西斯:孟买城市的身份保护》,Leiden, E.J. Brill, 2001,第368页
缘起学说,缘起学说。两者都像一个大圆,以同心的模式向内螺旋,到达一个中心点,在那里它们内爆。在这个自我毁灭和明显不可逆转的势头的系统中,女主角通过运用梦的逻辑来解脱自己,梦的逻辑作为记忆的模式,矛盾的缺席是在场,而在场是缺席。这本书的最后一部分讲述了爱、欲望和对他人的渴望的三重联系。《巴瓦布提论残酷与同情》一文研究了这位作家对罗摩和悉达痛苦分离的描写。品德高尚的国王罗摩在个人依恋和集体责任(国王的法)这两个相互冲突的理想之间悲剧性地挣扎。舒尔曼详细描述了在爱的体验中karuna(同情)和daruna(严酷、可怕、残酷)模式的交织。在《火与洪水:坎潘的伊拉玛瓦塔兰对西塔的考验》一书中,舒尔曼将南印度版本的史诗与瓦尔米基的北印度版本进行了对比。在坎潘的版本中,这对夫妇在西塔遭受火灾折磨后重聚,“以几乎令人震惊的语言抛弃直接指责对方”。这首诗在激情和冲突的层面上展开,通常与这对圣洁的夫妇更规范的文化表征无关。最后两篇文章是古典泰卢固诗歌愿景的抒情表达,质疑人类身份和精神形成的概念。本汇编中的少数印刷错误本可以通过更严格的编辑来避免;幸运的是,这些都没有影响笔者对大卫·舒尔曼杰出学术成就的评价。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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