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Printing the Goddess: Intersections of Language, Place, Technology, and Agents of Transmission in Nepali Manuscript and Early Print Culture 印刷女神:尼泊尔手稿和早期印刷文化中语言、地点、技术和传播媒介的交叉
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10018
J. V. Birkenholtz
In late nineteenth-century Nepal, the advent of print and mass reproduction marked a critical and as yet understudied junction in Nepal’s literary history and attendant manuscript and print cultures. This article employs Nepal’s popular Svasthānīvratakathā to illuminate key shifts and intersections between language of composition, technologies of writing, places of composition or reproduction, and the agents of transmission that are emblematic of local manuscript practices and paradigmatic of the emergent print culture in late nineteenth- and early twentieth-century Nepal. The practices and actors involved in Svasthānī transmission shifted the text away from the private, domestic sphere to the public, translocal realm on multiple levels. Attending to these shifts as evidenced in one living devotional tradition indexes significant developments and intersections that deepen our knowledge of the changing linguistic, technological, geocultural, and socioeconomic aspects of the literary landscape in Nepal and South Asia more broadly.
在19世纪末的尼泊尔,印刷品和大规模复制品的出现标志着尼泊尔文学史以及随之而来的手稿和印刷文化的一个关键的、尚未得到充分研究的结合点。本文采用了尼泊尔流行的Svasthānīvratakathā来阐明构图语言、写作技术、构图或复制地点以及传播媒介之间的关键转变和交叉,这些转变和交叉象征着当地的手稿实践,也是19世纪末和20世纪初尼泊尔新兴印刷文化的典范。Svasthānī传播的做法和参与者在多个层面上将文本从私人的国内领域转移到了公共的跨地方领域。正如一个活生生的虔诚传统所证明的那样,关注这些转变标志着重大的发展和交叉,加深了我们对尼泊尔和南亚文学景观中不断变化的语言、技术、地理文化和社会经济方面的了解。
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引用次数: 0
Heterodox Philology: A Conversation with Gauri Viswanathan 非正统文献学:与高利·维斯瓦纳坦对话
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10017
Michael Allan
Michael Allan and Gauri Viswanathan discuss connections among philology, literary history, and religion, drawing from writers such as Edward Said, B.R. Ambedkar, Zora Neale Hurston, Louis Massignon, and Kumud Pawde. The conversation was initially conducted via Zoom on September 2, 2020, and collaboratively edited for readability.
Michael Allan和Gauri Viswanathan从Edward Said、B.R.Ambedkar、Zora Neale Hurston、Louis Massignon和Kumud Pawde等作家那里讨论了语文学、文学史和宗教之间的联系。对话最初于2020年9月2日通过Zoom进行,并进行了协作编辑以提高可读性。
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引用次数: 1
Print Culture and Sufi Modernity: Al-Tuhāmī al-Wazzānī’s Embodied Reading of Morocco’s Nahḍa 印刷文化与苏菲现代性:Al-Tuhāmī al-Wazzānī对摩洛哥Nahḍa的具象化解读
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10012
G. Head
Rethinking Arabic literary modernity, this article addresses what the act of reading means as Morocco moves from manuscript to print. In 1941, a leading figure of Morocco’s nahḍa, al-Tuhāmī al-Wazzānī, began to serialize his autobiography al-Zāwiya in one of the country’s earliest newspapers. Heralded as Morocco’s first novel, the moment marks the inauguration of a new reading public. Yet the text does not rely upon the reconfigured relationship with the reader accompanying the rise of print cultures in much of the Middle East and North Africa. Al-Zāwiya is a Sufi autobiography, a genre that invites its readers to assimilate the actions found within its pages. Al-Wazzānī draws upon this long tradition, using intertextual engagement to create a space of discourse that complicates the presumed secularity of Arabic literature during the nahḍa. Early Moroccan print culture thus provides an opportunity to reconsider the continuities of tradition embedded within modern literary practices.
这篇文章重新思考了阿拉伯文学的现代性,阐述了当摩洛哥从手稿走向印刷品时,阅读行为意味着什么。1941年,摩洛哥nah的一位领军人物ḍa、 al-Tuhāmi 772 al-Wazza 772 ni 772开始在该国最早的报纸之一上连载他的自传《al-Za 772 wiya》。这一时刻被誉为摩洛哥的第一部小说,标志着一个新的读者群体的成立。然而,随着中东和北非大部分地区印刷文化的兴起,文本并没有依赖于与读者重新配置的关系。《Al-Zāwiya》是一本苏菲自传,这是一种邀请读者吸收其页面中的行为的类型。Al-Wazzāni利用这一悠久的传统,利用互文参与创造了一个话语空间,使阿拉伯文学在nah时期假定的世俗性复杂化ḍa.因此,早期的摩洛哥印刷文化提供了一个重新考虑现代文学实践中传统的连续性的机会。
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引用次数: 1
The Limbu Script and the Production of Religious Books in Nepal 林布文字与尼泊尔宗教书籍的制作
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10014
Martin Gaenszle
With the rise of ethnic politics in Nepal, the Limbu (or: Yakthumba) have made increasing use of the Limbu script, also known as Srijanga or Kiranti. Whereas in the past this script was suppressed by the state and known only to a minority, since the return of democracy to Nepal in the 1990s a new literature using this script has come into being. Here, religious books play a prominent role. This essay deals with the emerging importance of the script as a marker of ethnicity since its first general propagation by Iman Singh Chemjong and Phalgunanda Lingden in the early twentieth century. It focuses on the early production of printed books, in particular books published by followers of the Satyahangma movement, which promotes reforms of Kiranti religion and society.
随着尼泊尔民族政治的兴起,林布(或:Yakthumba)越来越多地使用林布文字,也被称为Srijanga或Kiranti。然而,在过去,这种文字受到国家的压制,只有少数人知道,自从20世纪90年代尼泊尔回归民主以来,一种使用这种文字的新文学应运而生。在这里,宗教书籍起着突出的作用。这篇文章讨论了自20世纪初由Iman Singh Chemjong和Phalgunanda Lingden首次广泛传播以来,这种文字作为种族标志的重要性。它侧重于早期印刷书籍的生产,特别是由Satyahangma运动的追随者出版的书籍,该运动促进了基兰蒂宗教和社会的改革。
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引用次数: 3
Vision, Worship, and the Transmutation of the Vedas into Sacred Scripture. The Publication of Bhagavān Vedaḥ in 1970 视觉,崇拜,和吠陀经转化为神圣的经文。《吠陀》的出版ḥ 1970年
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10016
B. Larios
This article discusses the first Indian compilation of the four Vedic Saṃhitās into a printed book in the year 1971 entitled “Bhagavān Vedaḥ.” This endeavor was the life’s mission of an udāsīn ascetic called Guru Gaṅgeśvarānand Mahārāj (1881–1992) who in the year 1968 founded the “Gaṅgeśvar Caturved Sansthān” in Bombay and appointed one of his main disciples, Svāmī Ānand Bhāskarānand, to oversee the publication of the book. His main motivation was to have a physical representation of the Vedas for Hindus to be able to have the darśana (auspicious sight) of the Vedas and worship them in book form. This contribution explores the institutions and individuals involved in the editorial work and its dissemination, and zooms into the processes that allowed for the transition from orality to print culture, and ultimately what it means when the Vedas are materialized into “the book of the Hindus.”
这篇文章讨论了印度第一部《吠陀四经》的编纂ṃ1971年,他将《吠陀》改编成了一本名为《巴加文吠陀》的印刷书ḥ.” 这种努力是一位名叫Guru Ga的乌达(udāsīn)苦行僧一生的使命ṅgeśvarānand Mahārāj(1881–1992)于1968年创立了“Gaṅgeśvar Caturved Santhān”,并任命他的主要弟子之一SvāmīĀnand Bhāskarānand监督该书的出版。他的主要动机是为印度教徒提供吠陀经的实物再现,使他们能够拥有吠陀经中的吉祥景象,并以书籍的形式崇拜它们。这一贡献探索了参与编辑工作及其传播的机构和个人,并深入探讨了从口头文化向印刷文化过渡的过程,以及当吠陀经被具体化为“印度教徒的书”时,最终意味着什么
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引用次数: 1
Modern Nepali Oral Transmissions of Vetālapañcaviṃśati Stories to Europe Vetālapanõcaviśati故事的现代尼泊尔语向欧洲的口头传播
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10020
A. A. Chudal
This article presents three recitation versions of two tales from the famous Vetālapañcaviṃśati (VP; the “Twenty-Five Tales of an Animated Corpse”, a medieval Sanskrit anthology of riddle-tales) that made their way orally from South Asia to Europe. The original work is one of the rare Sanskrit texts to have been disseminated widely and over a long period of time. It is a work that has thrived in oral, manuscript and printed versions. The stories in question, recorded in Germany as retold by three Nepali prisoners of war during World War I, show how this pre-modern Indian textual tradition was received into modern vernaculars and recounted in modern settings. It documents the fluidity of texts as dependent on the reciter’s, scribe’s or publisher’s own outlook, as well as on differing times and circumstances. In addition to the text’s long history of transmission, colonialism and print capitalism were further factors that influenced the retelling of the VP.
这篇文章介绍了著名的维塔拉潘·卡维的两个故事的三个背诵版本ṃśati(副总裁;《二十五个动画尸体的故事》,一本中世纪的梵语谜语选集),从南亚口头传播到欧洲。原作是在很长一段时间内广泛传播的罕见梵文文本之一。这是一部在口头、手稿和印刷版本中蓬勃发展的作品。第一次世界大战期间,三名尼泊尔战俘在德国讲述了这些有问题的故事,这些故事展示了这种前现代印度文本传统是如何被现代白话接受并在现代环境中讲述的。它记录了文本的流动性,这取决于背诵者、抄写者或出版商自己的观点,以及不同的时代和环境。除了文本漫长的传播历史外,殖民主义和印刷资本主义是影响副总统复述的进一步因素。
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引用次数: 0
Print Cultures in the Making in 19th- and 20th-Century South Asia: Beyond Disciplinary Boundaries 19世纪和20世纪南亚版画文化的形成:超越学科界限
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10019
Cristina Pecchia, J. Buss, A. A. Chudal
The study of the history of print technology in South Asia is a multidisciplinary enterprise which involves attentive consideration of the cultural and linguistic diversity of the region, as well as of the historical time in which print technology was massively adopted, namely the colonial period. Here, we focus on the complex fabric of relationships between print and modes of recording and using texts in long present oral and manuscript cultures, also pointing out the limits of applying interpretative models based on the cultural history of Europe to the histories of print in South Asia. Furthermore, we present aspects of the formative stage of print cultures concerning Vedic, Limbu, Nepali, Newari, and Tamil textual traditions—which are studied in the essays of this special issue. This multi-layered perspective helps making sense of social and cultural dynamics concerning the uses of printed books, the (new) meanings associated with them, and the formation of hegemonic configurations within literary and religious traditions.
对南亚印刷技术历史的研究是一项多学科的事业,涉及对该地区文化和语言多样性的仔细考虑,以及印刷技术被大规模采用的历史时期,即殖民时期。在这里,我们将重点放在印刷与长期存在的口头和手稿文化中记录和使用文本的模式之间的复杂关系结构上,并指出将基于欧洲文化史的解释模型应用于南亚印刷历史的局限性。此外,我们还介绍了有关吠陀、林布、尼泊尔、纽瓦里和泰米尔文本传统的印刷文化形成阶段的各个方面,这些都在本期特刊的文章中进行了研究。这种多层次的视角有助于理解印刷书籍的社会和文化动态,与之相关的(新)意义,以及文学和宗教传统中霸权形态的形成。
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引用次数: 3
Early Hindu Sectarian Printed Books: An Analysis of a Tamil Library 早期印度教宗派印刷书籍:泰米尔图书馆分析
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10015
R. Weiss
On a trip to South India in the early 1850s, the German missionary Karl Graul collected a library of Tamil books. His library contains some of the first books that Tamils edited and published for Tamil audiences. This article analyses the Shaiva and Vaishnava works in this collection, arguing that in this early period of Tamil publishing, Tamil Hindus turned to print in part to counter Christian evangelisation. They edited and published texts previously transmitted on manuscripts, in order to build a corpus of Shaiva and Vaishnava printed books that would challenge the Christian monopoly of Tamil print. The article focuses on the editing activities and institutional affiliations of Tamil Shaiva editors, most importantly the prominent scholar Vedagiri Mudaliyar.
在19世纪50年代初的一次南印度之旅中,德国传教士卡尔·格劳尔收集了一个泰米尔书籍图书馆。他的图书馆里有一些泰米尔人为泰米尔人编辑出版的首批书籍。本文分析了这本书集中的Shaiva和Vaishnava的作品,认为在泰米尔出版的早期,泰米尔印度教徒转向印刷,部分原因是为了反对基督教福音派。他们编辑并出版了以前通过手稿传播的文本,以建立一个Shaiva和Vaishnava印刷书籍的语料库,挑战基督教对泰米尔印刷的垄断。这篇文章关注的是泰米尔Shaiva编辑的编辑活动和机构隶属关系,最重要的是著名学者Vedagiri Mudaliyar。
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引用次数: 0
Bilingual Heaven: Was There a Distinct Persianate Islam in the Early Modern Ottoman Empire? 双语天堂:在现代奥斯曼帝国早期有一个独特的波斯人伊斯兰教吗?
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-23 DOI: 10.1163/24519197-bja10013
Aslıhan Gürbüzel
What is the language of heaven? Is Arabic the only language allowed in the eternal world of the virtuous, or will Muslims continue to speak their native languages in the other world? While learned scholars debated the language of heaven since the early days of Islam, the question gained renewed vigor in seventeenth century Istanbul against the background of a puritan reform movement which criticized the usage of Persian and the Persianate canon as sacred text. In response, Mevlevī authors argued for the discursive authority of the Persianate mystical canon in Islamic tradition (sunna). Focusing on this debate, this article argues that early modern Ottoman authors recognized non-legal discourses as integral and constitutive parts of the Islamic tradition. By adopting the imagery of bilingual heaven, they conceptualized Islamic tradition as a diverse discursive tradition. Alongside diversity, another important feature of Persianate Islam was a positive propensity towards innovations.
天堂的语言是什么?阿拉伯语是美德永恒世界中唯一允许使用的语言吗?还是穆斯林会继续在另一个世界讲他们的母语?自伊斯兰教早期以来,学者们就对天堂的语言进行了辩论,但在17世纪的伊斯坦布尔,在清教徒改革运动的背景下,这个问题重新活跃起来,该运动批评了将波斯语和波斯语正典作为神圣文本的使用。作为回应,Mevlevī的作者们在伊斯兰传统(sunna)中主张波斯人神秘经典的话语权威。围绕这一争论,本文认为,早期现代奥斯曼作家承认非法律话语是伊斯兰传统的组成部分。通过采用双语天堂的意象,他们将伊斯兰传统概念化为一种多样化的话语传统。除了多样性,波斯人伊斯兰教的另一个重要特征是积极的创新倾向。
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引用次数: 1
Asad Rustum and the Egyptian Occupation of Syria (1831–1841): Between Narratives of Modernity and Documentary Exactitude 阿萨德·鲁斯图姆与埃及占领叙利亚(1831–1841):在现代性叙述与纪实精确之间
IF 0.3 Q3 Arts and Humanities Pub Date : 2021-07-07 DOI: 10.1163/24519197-bja10021
P. Hill
The Lebanese historian Asad Rustum (1897–1965) devoted much of his career to the study of Ottoman Syria in the early nineteenth century. For him, this history culminated in the dramatic events of 1840–41, when a Lebanese armed uprising against an Egyptian occupation, combined with European intervention, triggered far-reaching changes in the region’s politics. This article explores how Rustum’s accounts of the Egyptian occupation period and its end refract the complexities of that moment itself, through the dilemmas of a self-consciously professional historian working under the French Mandate and in early independent Lebanon. By comparing his histories of the Egyptian occupation with both his documentary collections and his own private archive held at AUB, this article reveals the complexities, achievements and limits of Rustum’s historical method. Above all, it argues, Rustum’s desire to narrate Lebano-Syrian modernisation was held in check—paradoxically perhaps—by his conviction of his own modernity.
黎巴嫩历史学家阿萨德·鲁斯图姆(Asad Rustum,1897-1965)在其职业生涯的大部分时间都致力于研究19世纪初的奥斯曼叙利亚。对他来说,这段历史在1840-41年的戏剧性事件中达到了顶峰,当时黎巴嫩武装起义反对埃及占领,加上欧洲的干预,引发了该地区政治的深远变化。这篇文章探讨了鲁斯图姆对埃及占领时期及其结束的描述如何折射出那一时刻本身的复杂性,通过一位在法国委任统治下和早期独立的黎巴嫩工作的自觉专业历史学家的困境。通过将他对埃及占领的历史与他的文献收藏和他在AUB保存的私人档案进行比较,本文揭示了鲁斯图姆历史方法的复杂性、成就和局限性。它认为,最重要的是,鲁斯图姆讲述勒巴诺叙利亚现代化的愿望受到了他对自己现代性的信念的制约——也许是矛盾的。
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引用次数: 0
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Philological Encounters
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