Pub Date : 2022-08-17DOI: 10.46586/er.11.2022.9771
Yuki Kasai
Various religions were transmitted through the Silk Roads, a famous system of trade routes. For this transmission, the Iranian speakers played a vital role. They travelled on the Silk Roads, migrating and establishing colonies alongside their trade networks and leading to the geographical expansion of their activity fields. Because of their vast activities, some Iranian languages are counted as a lingua franca, or the shared language for communication, on the Silk Roads. The Iranian speakers adhered to Buddhism, Christianity (Church of the East), Islam, Manichaeism, or Zoroastrianism. Some kept the religious practices of their homeland in these newly established colonies, while others converted to the local dominant religions. At times, their religious activities resulted in dynamic changes for themselves and their exchange partners whilst, at other times, they led to the establishment of new traditions which became stabilised within their settled communities.
{"title":"Dynamics, Stability & Tradition: The Role of the Religions of Iranian Speakers in Central and Eastern Asia","authors":"Yuki Kasai","doi":"10.46586/er.11.2022.9771","DOIUrl":"https://doi.org/10.46586/er.11.2022.9771","url":null,"abstract":"Various religions were transmitted through the Silk Roads, a famous system of trade routes. For this transmission, the Iranian speakers played a vital role. They travelled on the Silk Roads, migrating and establishing colonies alongside their trade networks and leading to the geographical expansion of their activity fields. Because of their vast activities, some Iranian languages are counted as a lingua franca, or the shared language for communication, on the Silk Roads. The Iranian speakers adhered to Buddhism, Christianity (Church of the East), Islam, Manichaeism, or Zoroastrianism. Some kept the religious practices of their homeland in these newly established colonies, while others converted to the local dominant religions. At times, their religious activities resulted in dynamic changes for themselves and their exchange partners whilst, at other times, they led to the establishment of new traditions which became stabilised within their settled communities.","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90543676","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}
Pub Date : 2022-08-15DOI: 10.46586/er.13.2022.9636
R. Pourjavady
Nūrollāh Šūštarī’s (d. 1019/1610) Maǧāles al-moʾmenīn (Assemblies of the Believers) is an extensive work on distinguished Shi’i figures throughout history. The author, trained in Safavid lands, composed this work while residing in the Mughal empire. There, he was associated with the court of Akbar (r. 963–1014/[1556]–1605). The present article introduces various aspects of Šūštarī’s project and examines what might have motivated him to undertake such a significant task. It also touches on the internal challenges found in the circles of the Shi’i scholars, with which the author was intellectually engaged, and discusses later critics of the work, who blamed its author for including in it many Sufi figures of the classical and post-classical period. Furthermore, the possibility that the composition of the Maǧāles caused its author’s death will be discussed. With his authorship of this work, Šūštarī was pioneering a trend of writing Shi’i bio-bibliographical works, to which many scholars contributed up until the twentieth century.
Nūrollāh Šūštarī’s (d. 1019/1610) Maǧāles al-mo - men n(信徒集会)是一部关于历史上杰出的什叶派人物的广泛著作。作者在萨法维人的土地上受过训练，在莫卧儿帝国居住期间创作了这部作品。在那里，他与阿克巴宫廷(约963-1014 /[1556]-1605)有联系。本文介绍了Šūštarī项目的各个方面，并考察了可能促使他承担如此重要任务的原因。书中还触及了作者在学术上参与的什叶派学者圈子中发现的内部挑战，并讨论了后来对这本书的批评，这些批评指责作者在书中包含了许多古典和后古典时期的苏菲派人物。此外，还将讨论Maǧāles的成分导致其作者死亡的可能性。Šūštarī以他的这部著作，开创了一种写作什叶派生物目录学的潮流，直到二十世纪，许多学者都对此做出了贡献。
{"title":"Nūrollāh Šūštarī on Shi’i Notables","authors":"R. Pourjavady","doi":"10.46586/er.13.2022.9636","DOIUrl":"https://doi.org/10.46586/er.13.2022.9636","url":null,"abstract":"\u0000Nūrollāh Šūštarī’s (d. 1019/1610) Maǧāles al-moʾmenīn (Assemblies of the Believers) is an extensive work on distinguished Shi’i figures throughout history. The author, trained in Safavid lands, composed this work while residing in the Mughal empire. There, he was associated with the court of Akbar (r. 963–1014/[1556]–1605). The present article introduces various aspects of Šūštarī’s project and examines what might have motivated him to undertake such a significant task. It also touches on the internal challenges found in the circles of the Shi’i scholars, with which the author was intellectually engaged, and discusses later critics of the work, who blamed its author for including in it many Sufi figures of the classical and post-classical period. Furthermore, the possibility that the composition of the Maǧāles caused its author’s death will be discussed. With his authorship of this work, Šūštarī was pioneering a trend of writing Shi’i bio-bibliographical works, to which many scholars contributed up until the twentieth century.\u0000","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72879014","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}
Pub Date : 2022-08-15DOI: 10.46586/er.13.2022.9625
T. Aoki
The present paper aims to offer a new understanding of the so-called “Zoroastrian Illuminative philosophers in the sixteenth and seventeenth centuries,” namely the Āẕar Kaivān school. In the twentieth century, this school was understood to be a Zoroastrian phenomenon originating from Āẕar Kaivān (1533–1618), who is believed to have been born at Estakhr (Iran) and later to have immigrated to Patna (India). One way to sketch their texts is to notice their contents as the Zoroastrian Illuminative school, as H. Corbin did. But it may be more likely that the first principle for this school is a matter of ancient Persian culture, especially the Āsmānī language. Until recently, we knew little for certain about the origin of this Āsmānī vocabulary, except the inference that it might be the product of Āẕar Kaivān himself. But Sadeghi (2020) shows that the earliest mention of what would become the Āsmānī vocabulary can be confirmed in the Persian dictionary Farhang-e Mo’aiyid al-Fożalāʾ, compiled in India in 1519. The origin of the essential points of the Āẕar Kaivān school is not Āẕar Kaivān himself, but there were probably some pioneers in the Delhi Sultanate in India before him. Adding to this, a closer look at their writings shows that this school is not a monolith, but a complex of various preceding elements. The Illuminative Philosophy is just one of them. As such, it becomes possible to arrive at the conclusion that the Āẕar Kaivān school is not Āẕar Kaivān’s school. He simply put together the various elements that preceded him.
{"title":"The Dasātīr and the “Āẕar Kaivān school” in Historical Context: Origin and Later Development","authors":"T. Aoki","doi":"10.46586/er.13.2022.9625","DOIUrl":"https://doi.org/10.46586/er.13.2022.9625","url":null,"abstract":"\u0000The present paper aims to offer a new understanding of the so-called “Zoroastrian Illuminative philosophers in the sixteenth and seventeenth centuries,” namely the Āẕar Kaivān school. In the twentieth century, this school was understood to be a Zoroastrian phenomenon originating from Āẕar Kaivān (1533–1618), who is believed to have been born at Estakhr (Iran) and later to have immigrated to Patna (India). One way to sketch their texts is to notice their contents as the Zoroastrian Illuminative school, as H. Corbin did. But it may be more likely that the first principle for this school is a matter of ancient Persian culture, especially the Āsmānī language. Until recently, we knew little for certain about the origin of this Āsmānī vocabulary, except the inference that it might be the product of Āẕar Kaivān himself. But Sadeghi (2020) shows that the earliest mention of what would become the Āsmānī vocabulary can be confirmed in the Persian dictionary Farhang-e Mo’aiyid al-Fożalāʾ, compiled in India in 1519. The origin of the essential points of the Āẕar Kaivān school is not Āẕar Kaivān himself, but there were probably some pioneers in the Delhi Sultanate in India before him. Adding to this, a closer look at their writings shows that this school is not a monolith, but a complex of various preceding elements. The Illuminative Philosophy is just one of them. As such, it becomes possible to arrive at the conclusion that the Āẕar Kaivān school is not Āẕar Kaivān’s school. He simply put together the various elements that preceded him. \u0000","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81264968","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}
Pub Date : 2022-08-15DOI: 10.46586/er.11.2020.8895
K. Rezania
The Āẕar Kaivānīs, a syncretistic religious school in the sixteenth and seventeenth centuries, combined elements from Islam, Zoroastrianism, Buddhism and Ešrāqī philosophy. The Dasātīr, written by the first authority of the group, Āẕar Kaivān (943/1533–1028/1618), is a bilingual text. Its first language is an artificial encrypted language, represented as the language of heaven; the second is a specific form of New Persian, i.e., with few Arabic words. This article argues that Dasātīr’s author employed the Zoroastrian Zand as a model for the construction of his book. It moreover demonstrates the trace of some Middle Persian lexemes in it. Accordingly, it concludes that the Āẕar Kaivānīs were familiar with the Zoroastrian Middle Persian literature, if perhaps only superficially. The article also scrutinizes where and when contact occurred between Zoroastrianism and the Āẕar Kaivānī school. As a result, it discusses the Zoroastrian concept of secret language and the necessity of its translation and interpretation, which provided the Āẕar Kaivānīs with the possibility to include the notion of a secret book in their own system of thought.
{"title":"Did the Āẕar Kaivānīs Know Zoroastrian Middle Persian Sources?","authors":"K. Rezania","doi":"10.46586/er.11.2020.8895","DOIUrl":"https://doi.org/10.46586/er.11.2020.8895","url":null,"abstract":"\u0000The Āẕar Kaivānīs, a syncretistic religious school in the sixteenth and seventeenth centuries, combined elements from Islam, Zoroastrianism, Buddhism and Ešrāqī philosophy. The Dasātīr, written by the first authority of the group, Āẕar Kaivān (943/1533–1028/1618), is a bilingual text. Its first language is an artificial encrypted language, represented as the language of heaven; the second is a specific form of New Persian, i.e., with few Arabic words. This article argues that Dasātīr’s author employed the Zoroastrian Zand as a model for the construction of his book. It moreover demonstrates the trace of some Middle Persian lexemes in it. Accordingly, it concludes that the Āẕar Kaivānīs were familiar with the Zoroastrian Middle Persian literature, if perhaps only superficially. The article also scrutinizes where and when contact occurred between Zoroastrianism and the Āẕar Kaivānī school. As a result, it discusses the Zoroastrian concept of secret language and the necessity of its translation and interpretation, which provided the Āẕar Kaivānīs with the possibility to include the notion of a secret book in their own system of thought.\u0000","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"73 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83262361","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}
Pub Date : 2022-08-15DOI: 10.46586/er.13.2022.9629
C. Mitchell
This paper examines the life, career, and patronage of the great statesman and historian, Ghiyath al-Dīn Ḫvāndamīr. Ḫvāndamīr lived and worked during a dynamic period of early modern Islamic history, marking the terminus of the great Timurid empire and the genesis of no less than three major polities in Iran, Central Asia, and South Asia: the Safavids, the Uzbeks, and the Mughals. During the first three decades of the sixteenth century, Ḫvāndamīr produced numerous texts across a multitude of genres, all the while dextrously navigating violent dynastic upheaval and negotiating new terms of patronage in different imperial settings. This paper examines a number of these patronized texts towards the objective of understanding more about how such “men of the pen” understood the act of patronage; specifically, Ḫvāndamīr’s approach to text and genre may have been shaped by the terms and conditions of these different negotiated “trans-imperial” relationships.
本文考察了伟大的政治家和历史学家Ghiyath al- d Ḫvāndamīr的生活、事业和赞助。Ḫvāndamīr生活和工作在早期现代伊斯兰历史的一个充满活力的时期，标志着伟大的帖木儿帝国的终结，以及在伊朗、中亚和南亚不少于三个主要政治的起源:萨法维、乌兹别克和莫卧儿。在16世纪的前三十年里，Ḫvāndamīr创作了许多不同类型的文本，同时巧妙地驾驭了剧烈的王朝动荡，并在不同的帝国背景下谈判了新的赞助条款。本文考察了一些这样的赞助文本，目的是更多地了解这些“作家”是如何理解赞助行为的;具体来说，Ḫvāndamīr对文本和类型的处理方式可能是由这些不同的“跨帝国”关系的条款和条件所塑造的。
{"title":"Exploring Patronage, Genre, and Scholar-Bureaucracy: The Trans-Imperial Career of Ḫvāndamīr (d. 1534)","authors":"C. Mitchell","doi":"10.46586/er.13.2022.9629","DOIUrl":"https://doi.org/10.46586/er.13.2022.9629","url":null,"abstract":"\u0000This paper examines the life, career, and patronage of the great statesman and historian, Ghiyath al-Dīn Ḫvāndamīr. Ḫvāndamīr lived and worked during a dynamic period of early modern Islamic history, marking the terminus of the great Timurid empire and the genesis of no less than three major polities in Iran, Central Asia, and South Asia: the Safavids, the Uzbeks, and the Mughals. During the first three decades of the sixteenth century, Ḫvāndamīr produced numerous texts across a multitude of genres, all the while dextrously navigating violent dynastic upheaval and negotiating new terms of patronage in different imperial settings. This paper examines a number of these patronized texts towards the objective of understanding more about how such “men of the pen” understood the act of patronage; specifically, Ḫvāndamīr’s approach to text and genre may have been shaped by the terms and conditions of these different negotiated “trans-imperial” relationships.\u0000","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"99 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76986919","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}
Pub Date : 2022-08-10DOI: 10.46586/er.12.2021.9179
Claire Maes
This article analyzes the effects of the COVID-19 pandemic on the religious practices and the public discourse of Jains in the U.S.A. and India. On the institutional level, I show how Jain organizations made extensive efforts to connect digitally with their community members when collective, in-person celebrations and temple visits were either reduced in number, limited in capacity, or cancelled because of the pandemic. Given the new importance of Jain online platforms, I address their potential role in both blurring sectarian boundaries and creating authentic sacred spaces. On the individual level, I examine the effects of the COVID-19 pandemic on the everyday religious practices of Jains. I conducted eight semi-structured interviews over Zoom between November 2020 and January 2021. I argue that while there is a great diversity of individual Jain responses, a common feature appears to be a significant increase of Jains participating in scholarly religious activities. In terms of the ways in which Jains talk, write, and reflect on the COVID-19 pandemic, I theorize that the Jain discourse on the COVID-19 pandemic is characterized by environmental concerns and by the processes of scientization and universalization. Building on the work of Knut Aukland (2016) that examines the role of science in contemporary Jain discussions, I define scientization as the ongoing process where Jains underline the convergence of their religion with modern science. With the term universalization, I refer to the noticeable trend among Jains to argue for the need to teach Jainism beyond the Jain community by showing its contemporary relevance and applicability to overcome global problems, such as the COVID-19 pandemic.
{"title":"Jain Life Reimagined: An Examination of Jain Practice and Discourse during the Covid-19 Pandemic","authors":"Claire Maes","doi":"10.46586/er.12.2021.9179","DOIUrl":"https://doi.org/10.46586/er.12.2021.9179","url":null,"abstract":"This article analyzes the effects of the COVID-19 pandemic on the religious practices and the public discourse of Jains in the U.S.A. and India. On the institutional level, I show how Jain organizations made extensive efforts to connect digitally with their community members when collective, in-person celebrations and temple visits were either reduced in number, limited in capacity, or cancelled because of the pandemic. Given the new importance of Jain online platforms, I address their potential role in both blurring sectarian boundaries and creating authentic sacred spaces. On the individual level, I examine the effects of the COVID-19 pandemic on the everyday religious practices of Jains. I conducted eight semi-structured interviews over Zoom between November 2020 and January 2021. I argue that while there is a great diversity of individual Jain responses, a common feature appears to be a significant increase of Jains participating in scholarly religious activities. In terms of the ways in which Jains talk, write, and reflect on the COVID-19 pandemic, I theorize that the Jain discourse on the COVID-19 pandemic is characterized by environmental concerns and by the processes of scientization and universalization. Building on the work of Knut Aukland (2016) that examines the role of science in contemporary Jain discussions, I define scientization as the ongoing process where Jains underline the convergence of their religion with modern science. With the term universalization, I refer to the noticeable trend among Jains to argue for the need to teach Jainism beyond the Jain community by showing its contemporary relevance and applicability to overcome global problems, such as the COVID-19 pandemic.","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87830935","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}
Pub Date : 2022-08-01DOI: 10.46586/er.11.2022.9746
Masaki Mukai
This paper discusses the complexity of the religious traditions in Quanzhou (Fujian, China), the largest international trade port under Mongol rule. The contribution of presumed Persian Muslim Pu Shougeng 蒲壽庚to the reconstruction of a Taoist-Buddhist shrine was taken as the case study. The external conditions surrounding his composite religious act (beyond private beliefs) were also observed in terms of individual goals, backgrounds, and social networks. For this purpose, the author presents the Chinese stone inscription from Quanzhou (in Fujian, China) titled “Zhong jian Qingyuan Chunyang dong ji 重建清源純陽洞記 (Record of Reconstruction of the Chunyang Cave in Qingyuan Mountain),” dated to the fourth year of Hou-Zhiyuan 後至元 (1338) during the Yuan period.
{"title":"The Complexity of Religious Traditions in Quanzhou 泉州 under Mongol Rule: An Inscription from Chunyang 純陽 Cave in Mt. Qingyuan 清源, Quanzhou","authors":"Masaki Mukai","doi":"10.46586/er.11.2022.9746","DOIUrl":"https://doi.org/10.46586/er.11.2022.9746","url":null,"abstract":"This paper discusses the complexity of the religious traditions in Quanzhou (Fujian, China), the largest international trade port under Mongol rule. The contribution of presumed Persian Muslim Pu Shougeng 蒲壽庚to the reconstruction of a Taoist-Buddhist shrine was taken as the case study. The external conditions surrounding his composite religious act (beyond private beliefs) were also observed in terms of individual goals, backgrounds, and social networks. For this purpose, the author presents the Chinese stone inscription from Quanzhou (in Fujian, China) titled “Zhong jian Qingyuan Chunyang dong ji 重建清源純陽洞記 (Record of Reconstruction of the Chunyang Cave in Qingyuan Mountain),” dated to the fourth year of Hou-Zhiyuan 後至元 (1338) during the Yuan period.","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78270540","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}
Pub Date : 2022-07-15DOI: 10.46586/er.13.2022.9678
Iain Sinclair
Impressive images of a ferocious deity holding a cleaver and skullcup emerged in precolonial Sumatra. The deity is depicted with a female partner on the sword Mandākinī, and as a monumental statue found at Dharmāśraya in the Sumatran highlands. These images are often said to represent (the Śivaite) Bhairava and king Ādityavarman (c. 1294–1374), but they have overt marks of Buddhist affiliation. It is shown here that they represent Vajramahākāla, as described in the Buddhist Ḍākinīvajrapañjaratantra, and the bloodthirsty Kālī. Comparative photographic analysis confirms that the monumental Vajramahākāla is concurrently a portrayal of Kṛtanagara (r. 1268–1292), śaivasaugata ruler of the Javanese Siṅhasāri dynasty and overlord of Dharmāśraya. Vajramahākāla’s appeal as a unity figure for late Hindu-Buddhist polities is further illuminated by the careers of two Indians in the region, Tribhuvanarāja of Dharmāśraya (r. 1286) and the itinerant paṇḍita Gautamaśrī (fl. 1248–1268).
{"title":"Vajramahākāla and the śaivasaugata rulers of Dharmāśraya and Siṅhasāri","authors":"Iain Sinclair","doi":"10.46586/er.13.2022.9678","DOIUrl":"https://doi.org/10.46586/er.13.2022.9678","url":null,"abstract":"Impressive images of a ferocious deity holding a cleaver and skullcup emerged in precolonial Sumatra. The deity is depicted with a female partner on the sword Mandākinī, and as a monumental statue found at Dharmāśraya in the Sumatran highlands. These images are often said to represent (the Śivaite) Bhairava and king Ādityavarman (c. 1294–1374), but they have overt marks of Buddhist affiliation. It is shown here that they represent Vajramahākāla, as described in the Buddhist Ḍākinīvajrapañjaratantra, and the bloodthirsty Kālī. Comparative photographic analysis confirms that the monumental Vajramahākāla is concurrently a portrayal of Kṛtanagara (r. 1268–1292), śaivasaugata ruler of the Javanese Siṅhasāri dynasty and overlord of Dharmāśraya. Vajramahākāla’s appeal as a unity figure for late Hindu-Buddhist polities is further illuminated by the careers of two Indians in the region, Tribhuvanarāja of Dharmāśraya (r. 1286) and the itinerant paṇḍita Gautamaśrī (fl. 1248–1268).","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"34 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73127496","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}
Pub Date : 2022-07-15DOI: 10.46586/er.13.2022.9653
Andrea Acri, Aleksandra Wenta
This article discusses some key aspects of the historical and religious background of the period of Kṛtanagara and his aftermath in East Java and Sumatra. Our analysis is based on a comparative study of Sanskrit, Old Javanese, and Tibetan textual sources and artistic vestiges (“medias”) to highlight the transregional networks of tantric Buddhism (“traditions”) that may have contributed to shape the king’s religio-political agenda. Having identified the enigmatic colossal statue at Padang Roco/Sungai Langsat in Dharmasraya (Central-Western Sumatra) as a Mahākāla bearing Śaiva iconographic contaminations, and as a product of Siṅhasāri-period East Java from Sino-Tibetan prototypes, we revive Moens’ (1924: 557) idea of an association between the icon and Kṛtanagara. Adding to the discussion on the Eastern Indian-style icon of Arapacana Mañjuśrī found near Candi Jago, we highlight further parallels that complement and fine-tune the idea advanced by previous scholars about the commonality of the tantric Buddhist paradigms practiced at the courts of Kṛtanagara and Kublai Khan, and propose that their legacy was adopted by the political elites of the subsequent generation in both Nusantara and China.
{"title":"A Buddhist Bhairava? Kṛtanagara’s Tantric Buddhism in Transregional Perspective","authors":"Andrea Acri, Aleksandra Wenta","doi":"10.46586/er.13.2022.9653","DOIUrl":"https://doi.org/10.46586/er.13.2022.9653","url":null,"abstract":"This article discusses some key aspects of the historical and religious background of the period of Kṛtanagara and his aftermath in East Java and Sumatra. Our analysis is based on a comparative study of Sanskrit, Old Javanese, and Tibetan textual sources and artistic vestiges (“medias”) to highlight the transregional networks of tantric Buddhism (“traditions”) that may have contributed to shape the king’s religio-political agenda. Having identified the enigmatic colossal statue at Padang Roco/Sungai Langsat in Dharmasraya (Central-Western Sumatra) as a Mahākāla bearing Śaiva iconographic contaminations, and as a product of Siṅhasāri-period East Java from Sino-Tibetan prototypes, we revive Moens’ (1924: 557) idea of an association between the icon and Kṛtanagara. Adding to the discussion on the Eastern Indian-style icon of Arapacana Mañjuśrī found near Candi Jago, we highlight further parallels that complement and fine-tune the idea advanced by previous scholars about the commonality of the tantric Buddhist paradigms practiced at the courts of Kṛtanagara and Kublai Khan, and propose that their legacy was adopted by the political elites of the subsequent generation in both Nusantara and China.","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80191687","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}
Pub Date : 2022-06-23DOI: 10.46586/er.13.2022.9709
Kai Shmushko
The article presents an ethnography of Buddhist practice groups in Wutong village, an urban village in the Shenzhen metropolis area, relating to the village's predicament through the 1990s and until 2019. It discusses the relationship between two intertwined forms of soft power employed by the Chinese regime: 1) The push for cultural consumption within the framework of the re-development of urban villages. 2) The PRC’s re-definition of Buddhism as a culture instead of a religion. The author examines different lay Buddhist actors in the village, which operate within the current restrictive government policy towards religious groups. The ethnography of Wutong shows the non-dichotomic dynamic of suppression and support articulated by the state towards Buddhism's cultural and religious consumption. It focuses on the dynamic between state control and people's agency over their spiritual and religious realities, especially on the urban fringes. The article suggests that the urban art village can be understood as a sphere where lay Buddhists subvert state regulation by creating alternative Buddhist spaces for lay practice, in the form of cultural commodities. However, the article addresses the liminality of such urban spaces, which, aside from opportunities for religious entrepreneurship, also creates a state of precariousness for urban village inhabitants, including Buddhist practitioners.
{"title":"Buddhism, an Urban Village and Cultural Soft Power: An Ethnography of Buddhist Practitioners in Wutong","authors":"Kai Shmushko","doi":"10.46586/er.13.2022.9709","DOIUrl":"https://doi.org/10.46586/er.13.2022.9709","url":null,"abstract":"\u0000The article presents an ethnography of Buddhist practice groups in Wutong village, an urban village in the Shenzhen metropolis area, relating to the village's predicament through the 1990s and until 2019. It discusses the relationship between two intertwined forms of soft power employed by the Chinese regime: 1) The push for cultural consumption within the framework of the re-development of urban villages. 2) The PRC’s re-definition of Buddhism as a culture instead of a religion. The author examines different lay Buddhist actors in the village, which operate within the current restrictive government policy towards religious groups. The ethnography of Wutong shows the non-dichotomic dynamic of suppression and support articulated by the state towards Buddhism's cultural and religious consumption. It focuses on the dynamic between state control and people's agency over their spiritual and religious realities, especially on the urban fringes. The article suggests that the urban art village can be understood as a sphere where lay Buddhists subvert state regulation by creating alternative Buddhist spaces for lay practice, in the form of cultural commodities. However, the article addresses the liminality of such urban spaces, which, aside from opportunities for religious entrepreneurship, also creates a state of precariousness for urban village inhabitants, including Buddhist practitioners.\u0000","PeriodicalId":36421,"journal":{"name":"Entangled Religions","volume":"2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83021142","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：