This chapter departs from the representation of Margaret Noble/Sister Nivedita (1867‒1911) popularized by emic biographies. These have tended to treat her eclectic spiritual life, with all its fluid complexity, as merely preparatory to her meeting Swami Vivekananda (1863‒1902) in London, and to attribute the roots of her commitment to the cause of Indian nationalism, after her initiation as his disciple, to a deep-seated Irish nationalism inculcated by her family. Instead, by extending the concept of “translocalism”, this chapter will explore Nivedita’s life as a “translocal space”. It will be suggested that the distinctive transnational course of Nivedita’s life, between two seats of resistance to British colonial rule via the capital of the British Empire, gave rise to ambivalence and unresolved tensions that she exhibited in relation to her identity and the direction of her career.
{"title":"The Making of the Ideal Transnational Disciple: Unravelling Biographies of Margaret Noble/Sister Nivedit","authors":"Gwilym Beckerlegge","doi":"10.1558/equinox.34763","DOIUrl":"https://doi.org/10.1558/equinox.34763","url":null,"abstract":"This chapter departs from the representation of Margaret Noble/Sister Nivedita (1867‒1911) popularized by emic biographies. These have tended to treat her eclectic spiritual life, with all its fluid complexity, as merely preparatory to her meeting Swami Vivekananda (1863‒1902) in London, and to attribute the roots of her commitment to the cause of Indian nationalism, after her initiation as his disciple, to a deep-seated Irish nationalism inculcated by her family. Instead, by extending the concept of “translocalism”, this chapter will explore Nivedita’s life as a “translocal space”. It will be suggested that the distinctive transnational course of Nivedita’s life, between two seats of resistance to British colonial rule via the capital of the British Empire, gave rise to ambivalence and unresolved tensions that she exhibited in relation to her identity and the direction of her career.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132431165","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to his website, Chen Jianmin followed thirty-seven masters before establishing his own school, called “Adi Buddha Mandala”. Chen Jianmin’s Buddhist life impressed a large range of people, from his co-disciples in the 1930s and 1940s to his today’s Taiwanese and American disciples. He first lived among Tibetans in Khams province before spending 25 years in Darjeeling meditating and producing hundreds of Buddhist booklets. He created new Buddhist symbols mixing Tibetan and Chinese traditions, and finally died in the United States. His remains are kept in Taiwan. The aim of this paper is to follow the life of Chen Jianmin and to analyze the way his created Buddhist legacy is practiced and understood among his followers, Taiwanese people mainly, who founded yet another Buddhist identity revealing a mechanism of religion that is “always on the move”.
{"title":"The Chen Jianmin (1906-1987) Legacy: An \"Always on the Move\" Buddhist Practice","authors":"Fabienne Jagou","doi":"10.1558/equinox.31747","DOIUrl":"https://doi.org/10.1558/equinox.31747","url":null,"abstract":"According to his website, Chen Jianmin followed thirty-seven masters before establishing his own school, called “Adi Buddha Mandala”. Chen Jianmin’s Buddhist life impressed a large range of people, from his co-disciples in the 1930s and 1940s to his today’s Taiwanese and American disciples. He first lived among Tibetans in Khams province before spending 25 years in Darjeeling meditating and producing hundreds of Buddhist booklets. He created new Buddhist symbols mixing Tibetan and Chinese traditions, and finally died in the United States. His remains are kept in Taiwan. The aim of this paper is to follow the life of Chen Jianmin and to analyze the way his created Buddhist legacy is practiced and understood among his followers, Taiwanese people mainly, who founded yet another Buddhist identity revealing a mechanism of religion that is “always on the move”.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134387436","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One of the most engaging socio-cultural traits in late 18th- and early 19th-century India was the disarmingly engaged and comparativist manner in which European travellers responded to the multi-layered and deeply syncretic field of devotional spirituality in eastern India. The predominantly-śākta orientation of early modern Bengali configurations of religious devotion led, especially in the vicinity of the rather-heterodox city of Calcutta, to the familiarization of European migrants to the Goddess Kālī, Herself representing a certain subaltern, tāntrika aspect of Hindu devotional practices. Antony Firingi, (Æntōnī Phiringī) originally Hensman Anthony (?‒1836), was a folk-poet/bard, who, despite being of Portuguese origin, was married to a Hindu Brahmin widow and well-known throughout Bengal for his celebrated Bengali devotional songs addressed to the Goddesses Kālī and Durgā, towards the beginning of the 19th century. He was also celebrated for his performance in literary contests known as kabigān (bardic duels) with the then elite of Bengali composers. His āgamani songs, celebrating the return of Goddess Durgā to her parental home are immensely-popular till today and he was associated with a temple to Goddess Kālī in the Bowbazar-area of North Calcutta that is nowadays famous as the Phiringī Kālibāri (foreigner’s Kālī temple). In this essay, the literary-cultural construction of a religious hybridity, operating between and cross-fertilizing Indo-European cultural conjunctions, is examined through the study of individual, “in-between” religious agency, in this case of Hensman Anthony, who comes across as a figure representing the condition of the transcultural subaltern.
{"title":"\"In-Between\" Religiosity: European Kāli-bhakti in Early Colonial Calcutta","authors":"Gautam Chakrabarti","doi":"10.1558/equinox.31740","DOIUrl":"https://doi.org/10.1558/equinox.31740","url":null,"abstract":"One of the most engaging socio-cultural traits in late 18th- and early 19th-century India was the disarmingly engaged and comparativist manner in which European travellers responded to the multi-layered and deeply syncretic field of devotional spirituality in eastern India. The predominantly-śākta orientation of early modern Bengali configurations of religious devotion led, especially in the vicinity of the rather-heterodox city of Calcutta, to the familiarization of European migrants to the Goddess Kālī, Herself representing a certain subaltern, tāntrika aspect of Hindu devotional practices. Antony Firingi, (Æntōnī Phiringī) originally Hensman Anthony (?‒1836), was a folk-poet/bard, who, despite being of Portuguese origin, was married to a Hindu Brahmin widow and well-known throughout Bengal for his celebrated Bengali devotional songs addressed to the Goddesses Kālī and Durgā, towards the beginning of the 19th century. He was also celebrated for his performance in literary contests known as kabigān (bardic duels) with the then elite of Bengali composers. His āgamani songs, celebrating the return of Goddess Durgā to her parental home are immensely-popular till today and he was associated with a temple to Goddess Kālī in the Bowbazar-area of North Calcutta that is nowadays famous as the Phiringī Kālibāri (foreigner’s Kālī temple). In this essay, the literary-cultural construction of a religious hybridity, operating between and cross-fertilizing Indo-European cultural conjunctions, is examined through the study of individual, “in-between” religious agency, in this case of Hensman Anthony, who comes across as a figure representing the condition of the transcultural subaltern.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"73 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116536410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Irishman “Captain” Charles James William Pfoundes (b. Wexford, Ireland 1840, d. Kobe, Japan 1907) emigrated from Ireland in 1854 and joined the colonial navy in Australia. By the age of 23 he was a seasoned mariner with experience of captaining a Siamese naval vessel. He arrived to live in Japan in 1863 and quickly learned Japanese. Embarking on what would be a lifelong interest in Japanese customs and culture he became a well-known intermediary between Japanese and foreigners in the troubled period around the Meiji Restoration of 1868 and contributed to the new Japanese merchant shipping industry. In 1878 he returned to the UK, in the 1880s acquiring a reputation as a prolific speaker on Japan in London. In 1889 he launched, under the aegis of the newly-formed Kaigai Senkyō-Kai (Overseas Propagation Society) in Kyoto, a Buddhist mission in London called the Buddhist Propagation Society which operated until 1892. This forgotten but highly active Japanese-sponsored Buddhist mission to London, the cosmopolitan hub of the global British empire, predates by ten years the so-called “first” Buddhist missions to the West led by Japanese immigrants to California in 1899 and by almost two decades the “first” Buddhist mission to London of Ananda Metteyya (Allan Bennett) from Burma in 1908. Recent research into Pfoundes’s 1889 mission, including his confrontations with Theosophy and links to Spiritualism and progressive reform movements, offers new insights into the complex, lively and contested character of global religious connections in the late 19th century and particularly the early influence of Japan in the development of emerging “global” Buddhism(s). This chapter builds on existing published material to raise a number of issues surrounding Pfoundes’s Buddhist activities in London, with questions which may resonate for researchers dealing with other “transnational encounters” in the field of religion.
{"title":"Charles Pfoundes and the Forgotten First Buddhist Mission to the West, London 1889-1892: Some Research Questions","authors":"Brian Bocking","doi":"10.1558/equinox.31744","DOIUrl":"https://doi.org/10.1558/equinox.31744","url":null,"abstract":"The Irishman “Captain” Charles James William Pfoundes (b. Wexford, Ireland 1840, d. Kobe, Japan 1907) emigrated from Ireland in 1854 and joined the colonial navy in Australia. By the age of 23 he was a seasoned mariner with experience of captaining a Siamese naval vessel. He arrived to live in Japan in 1863 and quickly learned Japanese. Embarking on what would be a lifelong interest in Japanese customs and culture he became a well-known intermediary between Japanese and foreigners in the troubled period around the Meiji Restoration of 1868 and contributed to the new Japanese merchant shipping industry. In 1878 he returned to the UK, in the 1880s acquiring a reputation as a prolific speaker on Japan in London. In 1889 he launched, under the aegis of the newly-formed Kaigai Senkyō-Kai (Overseas Propagation Society) in Kyoto, a Buddhist mission in London called the Buddhist Propagation Society which operated until 1892. This forgotten but highly active Japanese-sponsored Buddhist mission to London, the cosmopolitan hub of the global British empire, predates by ten years the so-called “first” Buddhist missions to the West led by Japanese immigrants to California in 1899 and by almost two decades the “first” Buddhist mission to London of Ananda Metteyya (Allan Bennett) from Burma in 1908. Recent research into Pfoundes’s 1889 mission, including his confrontations with Theosophy and links to Spiritualism and progressive reform movements, offers new insights into the complex, lively and contested character of global religious connections in the late 19th century and particularly the early influence of Japan in the development of emerging “global” Buddhism(s). This chapter builds on existing published material to raise a number of issues surrounding Pfoundes’s Buddhist activities in London, with questions which may resonate for researchers dealing with other “transnational encounters” in the field of religion.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125481268","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
An extraordinary woman of her times, Pandita Ramabai, lived in the latter half of the 19th century and the early decades of the 20th century. The exceptional circumstances of her life did not allow her to be rooted within any socio/religious space that existed in her world and denied her the certainties that come with such a sense of belonging. Her early life was nomadic as it was spent travelling across India and later to England and across America. This, in conjunction with the difficult circumstances of her life, forced her to inhabit radically disjunctive socio-cultural, experiential spaces, simultaneously. To be incessantly travelling is to be pushed into continually re-imagining and re-making the templates which naturalize and normalize the practices of embodied existence. It is to dwell in the interstices of the familiar and the yet-to-be-made familiar. It was from these liminal locations that Ramabai contoured a spiritual interiority centered on her personal emotional and spiritual needs, that would simultaneously shape and legitimize the radical material and institutional transformations she sought to bring about in her society. After the death of her husband she travelled to England where she converted to Christianity. Later she travelled across America. Existing at the cusp of histories, cultures and religions, not at ease within the institutionalized religions that she traversed, there emerged in her a radically alienated, critical seeing that shaped her attempts at creating an egalitarian and humane world for those she considered the most oppressed in her society. When she returned to India she established institutions and homes which broke denominational and caste mappings in an attempt to provide a livable community for those at the extreme margins of her society.
{"title":"Travelling Through Interstitial Spaces: The Radical Spiritual Journeys of Pandita Mary Ramabai Saraswathi","authors":"Parinitha P. Shetty","doi":"10.1558/equinox.32274","DOIUrl":"https://doi.org/10.1558/equinox.32274","url":null,"abstract":"An extraordinary woman of her times, Pandita Ramabai, lived in the latter half of the 19th century and the early decades of the 20th century. The exceptional circumstances of her life did not allow her to be rooted within any socio/religious space that existed in her world and denied her the certainties that come with such a sense of belonging. Her early life was nomadic as it was spent travelling across India and later to England and across America. This, in conjunction with the difficult circumstances of her life, forced her to inhabit radically disjunctive socio-cultural, experiential spaces, simultaneously. To be incessantly travelling is to be pushed into continually re-imagining and re-making the templates which naturalize and normalize the practices of embodied existence. It is to dwell in the interstices of the familiar and the yet-to-be-made familiar. It was from these liminal locations that Ramabai contoured a spiritual interiority centered on her personal emotional and spiritual needs, that would simultaneously shape and legitimize the radical material and institutional transformations she sought to bring about in her society. After the death of her husband she travelled to England where she converted to Christianity. Later she travelled across America. Existing at the cusp of histories, cultures and religions, not at ease within the institutionalized religions that she traversed, there emerged in her a radically alienated, critical seeing that shaped her attempts at creating an egalitarian and humane world for those she considered the most oppressed in her society. When she returned to India she established institutions and homes which broke denominational and caste mappings in an attempt to provide a livable community for those at the extreme margins of her society.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127713714","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Introducing the notion of “connected history” and situating it among other related approaches (“global history”, “comparative history”, “entangled history”, “cultural transfers”, etc.), the chapter examines the potentialities as well as the challenges it presents for the comparative study of religions. Building on recent considerations about a critical “comparative religion”, it is argued that a “connected religion” approach has the potential to both criticize classical taxonomies and construct alternative ways to think about concepts and practices about religion. In order to assess the approach, two examples are introduced and contrasted: Looking at F.M. Müller’s involvement with Bengali (Dwarkanath Tagore, Debendranath Tagore, Keshub Chandra Sen), Marathi (Behramji Malabari) and Japanese scholars (Nanjo Bunyu and Kenjiu Kasawara), it is argued that the orientalist project is not only better understood when re-contextualized in this global context, but that it also had consequences beyond the scholarly world, offering opportunities to all involved actors. The second example explores the encounter of a Swiss missionary, Jakob Urner, with specialists of the Vīraśaiva literatures such as Channappa Uttangi. In so doing, attention is paid to the often discordant and oppositional dynamics constitutive of political and religious processes, to the development of scholarly representations (mainstream or marginal), and to their impact on the study of religions as an academic discipline. It is also suggested that such an approach is better carried out in a collaborative framework, since it generally involves dealing with sources that stem from various cultural, institutional or linguistic backgrounds.
{"title":"From Comparative to Connected Religion: Translocal Aspects of Orientalism and the Study of Religion","authors":"P. Bornet","doi":"10.1558/equinox.31739","DOIUrl":"https://doi.org/10.1558/equinox.31739","url":null,"abstract":"Introducing the notion of “connected history” and situating it among other related approaches (“global history”, “comparative history”, “entangled history”, “cultural transfers”, etc.), the chapter examines the potentialities as well as the challenges it presents for the comparative study of religions. Building on recent considerations about a critical “comparative religion”, it is argued that a “connected religion” approach has the potential to both criticize classical taxonomies and construct alternative ways to think about concepts and practices about religion. In order to assess the approach, two examples are introduced and contrasted: Looking at F.M. Müller’s involvement with Bengali (Dwarkanath Tagore, Debendranath Tagore, Keshub Chandra Sen), Marathi (Behramji Malabari) and Japanese scholars (Nanjo Bunyu and Kenjiu Kasawara), it is argued that the orientalist project is not only better understood when re-contextualized in this global context, but that it also had consequences beyond the scholarly world, offering opportunities to all involved actors. The second example explores the encounter of a Swiss missionary, Jakob Urner, with specialists of the Vīraśaiva literatures such as Channappa Uttangi. In so doing, attention is paid to the often discordant and oppositional dynamics constitutive of political and religious processes, to the development of scholarly representations (mainstream or marginal), and to their impact on the study of religions as an academic discipline. It is also suggested that such an approach is better carried out in a collaborative framework, since it generally involves dealing with sources that stem from various cultural, institutional or linguistic backgrounds.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128444529","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Afterword","authors":"Maya Burger","doi":"10.1558/equinox.31748","DOIUrl":"https://doi.org/10.1558/equinox.31748","url":null,"abstract":"Response to previous chapters; commentary","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"152 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133089303","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Since its reopening up in the 1840s, China came again into contact with India, the former “Buddha’s land,” which was at that time a conquered frontier of new powers. In that particular historical context, knowledge about India not only entails purely intellectual interests, but entangles with questions about China’s cultural self-identity and political ideology. Modern Indology was brought into China as a part of Western studies, first indirectly via Japanese scholarship and later directly from the Europe-US Western world. The internalized Buddhist legacy and the work of diligent Buddhist intellectuals added Chinese indigenousness to this branch of Western studies. Early scholars’ encounters with Western oriental studies paved the way for Ji Xianlin, who later studied Indology in Göttingen and brought back the German academic tradition to China. Other future Indologists, including both laymen like Jin Kemu and Buddhists like Baihui, turned towards India, following the Chinese diaspora along the revived China-India trade route. For the leftists who were anxiously seeking solutions to end China’s miseries, however, India provided only bitter lessons about how a “backward oriental culture” can weaken a nation. Pragmatic concerns intervened in scholarly life when China had to rely on the Allies’ strategic supply provided via India during the later years of World War II. As a result, the government established a Hindi programme in the new National Institute of Oriental Languages, which was later incorporated into Peking University. Hindi scholars like Yan Shaoduan and Liu Anwu preferred secular writings, those of Premchand and Yashpal in particular, depicting a progressive India that invoked a non-religious common affinity between the two countries. Thus, in the formative years of China’s Indology, Chinese intellectuals developed their perspectives within three important transnational networks; the revived Buddhist ancestral China-India connection, the scholarly network around Western, particularly German orientalists, and the political network based on socialist and anti-imperialist ideology. The internalization of these streams resulted in a distinct appearance of China’s Indology and still influences China’s perception of India.
{"title":"Re-discovering Buddha’s Land: The Transnational Formative Years of China’s Indology","authors":"Minyu Zhang","doi":"10.1558/equinox.31743","DOIUrl":"https://doi.org/10.1558/equinox.31743","url":null,"abstract":"Since its reopening up in the 1840s, China came again into contact with India, the former “Buddha’s land,” which was at that time a conquered frontier of new powers. In that particular historical context, knowledge about India not only entails purely intellectual interests, but entangles with questions about China’s cultural self-identity and political ideology. Modern Indology was brought into China as a part of Western studies, first indirectly via Japanese scholarship and later directly from the Europe-US Western world. The internalized Buddhist legacy and the work of diligent Buddhist intellectuals added Chinese indigenousness to this branch of Western studies. Early scholars’ encounters with Western oriental studies paved the way for Ji Xianlin, who later studied Indology in Göttingen and brought back the German academic tradition to China. Other future Indologists, including both laymen like Jin Kemu and Buddhists like Baihui, turned towards India, following the Chinese diaspora along the revived China-India trade route. For the leftists who were anxiously seeking solutions to end China’s miseries, however, India provided only bitter lessons about how a “backward oriental culture” can weaken a nation. Pragmatic concerns intervened in scholarly life when China had to rely on the Allies’ strategic supply provided via India during the later years of World War II. As a result, the government established a Hindi programme in the new National Institute of Oriental Languages, which was later incorporated into Peking University. Hindi scholars like Yan Shaoduan and Liu Anwu preferred secular writings, those of Premchand and Yashpal in particular, depicting a progressive India that invoked a non-religious common affinity between the two countries. Thus, in the formative years of China’s Indology, Chinese intellectuals developed their perspectives within three important transnational networks; the revived Buddhist ancestral China-India connection, the scholarly network around Western, particularly German orientalists, and the political network based on socialist and anti-imperialist ideology. The internalization of these streams resulted in a distinct appearance of China’s Indology and still influences China’s perception of India.","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130703469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Editor's Preface","authors":"P. Bornet","doi":"10.1558/equinox.34097","DOIUrl":"https://doi.org/10.1558/equinox.34097","url":null,"abstract":"","PeriodicalId":120752,"journal":{"name":"Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World","volume":"13 3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133800079","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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