Pub Date : 2023-05-01DOI: 10.1215/1089201x-10375383
Kamilia Al-Eriani
Abstract:This article demonstrates how protests as modes of political action are not only about claiming public spaces and democratic rights. Essentially, they articulate a mode of claiming corporeal democratic bodies cultivated and inhabited by revolutionaries in their attempts to unsettle the established political order. To elucidate this argument, this article reflects on the Life March, a 267-kilometer march from Ta'izz to San'a on foot over five days, staged by Yemeni protesters in 2011. It pays attention to the ways in which the bodily actions of the marchers incited a social imagination of the democratic communitarian order. The marchers' injured feet mobilized desires to reciprocate through collective ethical practices of waiting, greeting, giving, and protecting enacted by communities en route to San'a. The article suggests that through these enactments, communities sought to ethically elevate themselves as political equals to the marchers, allowing a novel form of democratic ethos to emerge. The article contends that an equality among differences rather than sameness was fashioned as the political of a different order came into being.
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Pub Date : 2023-05-01DOI: 10.1215/1089201x-10375357
Catherine Becker
The Sri Parvata Arama, or the Buddhavanam, is a Buddhist theme park near the banks of the Nagarjuna Sagar reservoir in Telangana. Sponsored by the state government, this park features at its center a full-scale replica of the Amaravati stupa. While this replica stupa might seem to revivify the largely destroyed stupa at Amaravati, this article also examines how the Buddhavanam engages with a wide-ranging visual archive in order to create a home at which every imaginable visitor—foreign and local—will encounter familiar imagery. The stupa's sculptural adornment primarily takes inspiration from limestone sculptures that once adorned ancient Buddhist sites along the Krishna River Valley. However, additional scenes on the stupa are drawn from disparate sources: reliefs carved from photographs of M. K. Gandhi, B. R. Ambedkar, and the current chief minister of Telangana appear alongside stone versions of paintings from the Mogao Caves at Dunhuang and Alchi in Ladakh. This article examines how this replica stupa and the surrounding theme park allow the new state of Telangana not only to articulate its claim to the Buddhist heritage that is now shared with the state of Andhra Pradesh but also to participate in a boom in state-sponsored religious monuments across India.
Sri Parvata Arama或Buddhavanam是一个佛教主题公园，位于特伦甘纳Nagarjuna Sagar水库岸边。该公园由州政府赞助，其中心是阿玛拉瓦蒂佛塔的全尺寸复制品。虽然这座复制的佛塔似乎恢复了阿玛拉瓦蒂大部分被毁的佛塔，但这篇文章也探讨了佛像是如何与广泛的视觉档案相结合，以创造一个家，让每一位可以想象的游客——无论是外国游客还是本地游客——都能在这里看到熟悉的图像。佛塔的雕塑装饰主要来自石灰岩雕塑，这些雕塑曾装饰过克里希纳河谷沿岸的古代佛教遗址。然而，佛塔上的其他场景来自不同的来源：用M·K·甘地、B·R·安贝德卡尔和特伦甘纳现任首席部长的照片雕刻的浮雕与敦煌莫高窟和拉达克阿尔奇的石头版画作一起出现。这篇文章探讨了这座复制的佛塔和周围的主题公园是如何让特伦甘纳新州不仅能够阐明其对现在与安得拉邦共享的佛教遗产的主张，而且还能参与印度各地由国家赞助的宗教纪念碑的繁荣。
{"title":"The Buddhavanam Replica Stupa in Telangana","authors":"Catherine Becker","doi":"10.1215/1089201x-10375357","DOIUrl":"https://doi.org/10.1215/1089201x-10375357","url":null,"abstract":"\u0000 The Sri Parvata Arama, or the Buddhavanam, is a Buddhist theme park near the banks of the Nagarjuna Sagar reservoir in Telangana. Sponsored by the state government, this park features at its center a full-scale replica of the Amaravati stupa. While this replica stupa might seem to revivify the largely destroyed stupa at Amaravati, this article also examines how the Buddhavanam engages with a wide-ranging visual archive in order to create a home at which every imaginable visitor—foreign and local—will encounter familiar imagery. The stupa's sculptural adornment primarily takes inspiration from limestone sculptures that once adorned ancient Buddhist sites along the Krishna River Valley. However, additional scenes on the stupa are drawn from disparate sources: reliefs carved from photographs of M. K. Gandhi, B. R. Ambedkar, and the current chief minister of Telangana appear alongside stone versions of paintings from the Mogao Caves at Dunhuang and Alchi in Ladakh. This article examines how this replica stupa and the surrounding theme park allow the new state of Telangana not only to articulate its claim to the Buddhist heritage that is now shared with the state of Andhra Pradesh but also to participate in a boom in state-sponsored religious monuments across India.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47733762","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 : 2023-05-01DOI: 10.1215/1089201x-10375305
Douglas Ober, David Geary
This special section of Comparative Studies of South Asia, Africa and the Middle East ties together a series of modern histories and contemporary ethnographies of Buddhist spaces spread across the Indian subcontinent. Underlining each of the four essays is a concern for the modern fashioning and reimagining of India as a Buddhist “homeland.” In the past century and a half, Buddhist homeland discourses in South Asia have fostered heightened contact between national leaders, Buddhist royalty, entrepreneurs, artists, monastics, and pilgrim-travelers in ways that build upon historical and ritual precedents while simultaneously crafting new paradigms within a transnational, postcolonial arena. Taking inspiration from this translocative orientation, the contributors explore precolonial histories of Buddhist movement alongside more recent networks of Buddhist restoration in the subcontinent, with particular focus on the role of social memory and material culture in shaping the modern episteme. The essays gathered here further these inquiries by exploring how these connections have changed in the context of modern India and how the textures of these encounters cut across national, ethnic, religious, linguistic, and doctrinal lines.
{"title":"Introduction","authors":"Douglas Ober, David Geary","doi":"10.1215/1089201x-10375305","DOIUrl":"https://doi.org/10.1215/1089201x-10375305","url":null,"abstract":"\u0000 This special section of Comparative Studies of South Asia, Africa and the Middle East ties together a series of modern histories and contemporary ethnographies of Buddhist spaces spread across the Indian subcontinent. Underlining each of the four essays is a concern for the modern fashioning and reimagining of India as a Buddhist “homeland.” In the past century and a half, Buddhist homeland discourses in South Asia have fostered heightened contact between national leaders, Buddhist royalty, entrepreneurs, artists, monastics, and pilgrim-travelers in ways that build upon historical and ritual precedents while simultaneously crafting new paradigms within a transnational, postcolonial arena. Taking inspiration from this translocative orientation, the contributors explore precolonial histories of Buddhist movement alongside more recent networks of Buddhist restoration in the subcontinent, with particular focus on the role of social memory and material culture in shaping the modern episteme. The essays gathered here further these inquiries by exploring how these connections have changed in the context of modern India and how the textures of these encounters cut across national, ethnic, religious, linguistic, and doctrinal lines.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"1 1","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41953357","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 : 2023-05-01DOI: 10.1215/1089201x-10375291
Editorial| May 01 2023 Editors' Note Comparative Studies of South Asia, Africa and the Middle East (2023) 43 (1): 1. https://doi.org/10.1215/1089201X-10375291 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn Email Permissions Search Site Citation Editors' Note. Comparative Studies of South Asia, Africa and the Middle East 1 May 2023; 43 (1): 1. doi: https://doi.org/10.1215/1089201X-10375291 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsComparative Studies of South Asia, Africa and the Middle East Search Advanced Search Among the many narratives gifted by the colonial excavations of subcontinental pasts, one is the flight of Buddhism from “India” eastward. For the colonial imagination, Islam's violent incursion into the subcontinent in the early eighth century marked the end of Buddhist dominion (and brought about the “Dark Ages” of Hinduism). While scholars have done much to combat such ahistoricist renderings, it remains an ongoing exercise to reimagine (and re-enliven) the relationship between people, faith, and space. This issue opens with a special section, “Buddhist Homelands: Transregional Pathways,” that productively restages the encounter between Hinduism and Buddhism, on the one hand, and modernity and the nation-state on the other. In interrogating the concepts of homeland and diaspora, the section allows us to pay particular attention to embodied movements and the spaces of ritual (temples, say) around which much of contemporary politics is organized.The agitated categories of movement and belonging are... You do not currently have access to this content.
{"title":"Editors' Note","authors":"","doi":"10.1215/1089201x-10375291","DOIUrl":"https://doi.org/10.1215/1089201x-10375291","url":null,"abstract":"Editorial| May 01 2023 Editors' Note Comparative Studies of South Asia, Africa and the Middle East (2023) 43 (1): 1. https://doi.org/10.1215/1089201X-10375291 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn Email Permissions Search Site Citation Editors' Note. Comparative Studies of South Asia, Africa and the Middle East 1 May 2023; 43 (1): 1. doi: https://doi.org/10.1215/1089201X-10375291 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsComparative Studies of South Asia, Africa and the Middle East Search Advanced Search Among the many narratives gifted by the colonial excavations of subcontinental pasts, one is the flight of Buddhism from “India” eastward. For the colonial imagination, Islam's violent incursion into the subcontinent in the early eighth century marked the end of Buddhist dominion (and brought about the “Dark Ages” of Hinduism). While scholars have done much to combat such ahistoricist renderings, it remains an ongoing exercise to reimagine (and re-enliven) the relationship between people, faith, and space. This issue opens with a special section, “Buddhist Homelands: Transregional Pathways,” that productively restages the encounter between Hinduism and Buddhism, on the one hand, and modernity and the nation-state on the other. In interrogating the concepts of homeland and diaspora, the section allows us to pay particular attention to embodied movements and the spaces of ritual (temples, say) around which much of contemporary politics is organized.The agitated categories of movement and belonging are... You do not currently have access to this content.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"313 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136338611","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 : 2023-05-01DOI: 10.1215/1089201x-10375396
Zainab Saleh
This article examines two documentaries on Iraqi Jews, Forget Baghdad and Remember Baghdad, that focus on the expulsion of Iraqi Jews from Iraq and their lives in Israel and Britain. The exile of Jews from Iraq heralded the end of a vibrant social and political space that Iraqi Jews shared with fellow Iraqis. This article argues that by focusing on questions of forgetting and remembering, the two documentaries foreground memory and nostalgia as sites to explore issues related to home, dislocation, and subjectivity at physical and symbolic levels. Moreover, the acts of remembrance in the films emerge as a dynamic terrain upon which political, generational, and class differences were inscribed and invoked. Iraqi Jews found themselves trapped within a binary framework of Arab nationalistic and Zionist discourses whereby Arabness and Jewishness emerged as an antithesis and denoted otherness, and their position within nation-states became unintelligible. The films, however, reconstruct, in different ways, the possibilities where Arabness, Jewishness, and Iraqiness could overlap, live side by side, and challenge national narratives. Reading the films alongside each other challenges any monolithic or essentialist narratives about an Iraqi Jewish experience by shedding light on the diversity of political projects among Iraqi Jews.
{"title":"Uprooted Memories","authors":"Zainab Saleh","doi":"10.1215/1089201x-10375396","DOIUrl":"https://doi.org/10.1215/1089201x-10375396","url":null,"abstract":"\u0000 This article examines two documentaries on Iraqi Jews, Forget Baghdad and Remember Baghdad, that focus on the expulsion of Iraqi Jews from Iraq and their lives in Israel and Britain. The exile of Jews from Iraq heralded the end of a vibrant social and political space that Iraqi Jews shared with fellow Iraqis. This article argues that by focusing on questions of forgetting and remembering, the two documentaries foreground memory and nostalgia as sites to explore issues related to home, dislocation, and subjectivity at physical and symbolic levels. Moreover, the acts of remembrance in the films emerge as a dynamic terrain upon which political, generational, and class differences were inscribed and invoked. Iraqi Jews found themselves trapped within a binary framework of Arab nationalistic and Zionist discourses whereby Arabness and Jewishness emerged as an antithesis and denoted otherness, and their position within nation-states became unintelligible. The films, however, reconstruct, in different ways, the possibilities where Arabness, Jewishness, and Iraqiness could overlap, live side by side, and challenge national narratives. Reading the films alongside each other challenges any monolithic or essentialist narratives about an Iraqi Jewish experience by shedding light on the diversity of political projects among Iraqi Jews.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45995395","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 : 2023-05-01DOI: 10.1215/1089201x-10375318
Elizabeth Williams-Oerberg
With the Chinese invasion of Tibet, exile-Tibetan Buddhist leaders have found new bases for their monastic endeavors in the Himalayan regions of India and Nepal. This article highlights how the northwest Himalayan region of Ladakh has become a homeland for Tibetan-led Buddhism in India. While previously an independent kingdom, Ladakh has been dubbed “Little Tibet” because of its close geographical, political, cultural, and religious association with the central Tibetan empire. Ladakhis themselves promote the region as “Little Tibet” and the “last Shangri-la” to emphasize the identity of the region as Buddhist. In this way, Ladakhis utilize the moral economy of “Tibetanness” as a means for cultural survival, but also to promote tourism and gain the economic benefits of being “Little Tibet.” By highlighting multiple and ongoing processes of Tibetanization, such as historical/political, cultural/religious, and imagined, this article illuminates the complex Ladakhi-Tibetan relations within projects of cultural preservation in India. Ladakhis are not passive recipients of the cultural domination of Tibetan religious leaders in the area; instead they adopt selective processes of Tibetanization to help safeguard their distinct religious and cultural identity as a religious and ethnic minority in India.
{"title":"“Little Tibet”","authors":"Elizabeth Williams-Oerberg","doi":"10.1215/1089201x-10375318","DOIUrl":"https://doi.org/10.1215/1089201x-10375318","url":null,"abstract":"\u0000 With the Chinese invasion of Tibet, exile-Tibetan Buddhist leaders have found new bases for their monastic endeavors in the Himalayan regions of India and Nepal. This article highlights how the northwest Himalayan region of Ladakh has become a homeland for Tibetan-led Buddhism in India. While previously an independent kingdom, Ladakh has been dubbed “Little Tibet” because of its close geographical, political, cultural, and religious association with the central Tibetan empire. Ladakhis themselves promote the region as “Little Tibet” and the “last Shangri-la” to emphasize the identity of the region as Buddhist. In this way, Ladakhis utilize the moral economy of “Tibetanness” as a means for cultural survival, but also to promote tourism and gain the economic benefits of being “Little Tibet.” By highlighting multiple and ongoing processes of Tibetanization, such as historical/political, cultural/religious, and imagined, this article illuminates the complex Ladakhi-Tibetan relations within projects of cultural preservation in India. Ladakhis are not passive recipients of the cultural domination of Tibetan religious leaders in the area; instead they adopt selective processes of Tibetanization to help safeguard their distinct religious and cultural identity as a religious and ethnic minority in India.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47402134","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 : 2023-05-01DOI: 10.1215/1089201x-10375409
T. Crowley
This article explores the thought of philosopher, historian, and activist Sharad Patil, particularly the way he constructs theoretical arguments by drawing on, expanding, and critiquing the insights of his predecessors in radical anti-caste thought, Jotirao Phule and B. R. Ambedkar. Patil advances a particular reading of Phule-Ambedkarism to sharpen his critique of orthodox Marxism and develop a philosophy that could undergird revolutionary egalitarian change in India. The article focuses on two key theoretical insights elaborated by Patil and his reading of Phule-Ambedkarism: one historical, centering on the methodological and ideological importance of rewriting longue durée history; the other political-economic, centering on the way that circuits of exploitation and rule get reproduced. The article attempts to read Patil according to his own methodological and analytic criteria. Patil had little interest in purity of theory or in defending the boundaries of the one true Marxism or Phule-Ambedkarism. Even while critiquing Phule and Ambedkar, Patil insistently asked (as this article too asks): what did their philosophies of history, of knowledge, and of political economy enable them to understand about the past, present, and future of egalitarian struggle in India and beyond?
本文探讨了哲学家、历史学家和活动家Sharad Patil的思想，特别是他如何通过借鉴、扩展和批评其激进反种姓思想的前辈Jotirao Phule和B. R. Ambedkar的见解来构建理论论点。Patil对Phule-Ambedkarism进行了一种特殊的解读，以尖锐地批评正统马克思主义，并发展出一种可以为印度革命性的平等主义变革奠定基础的哲学。本文主要关注帕蒂尔阐述的两个关键理论见解以及他对普勒-安贝德卡莱尔主义的解读:一个是历史的，集中于重写长期的杜氏历史在方法论和意识形态上的重要性;另一种是政治经济，以剥削和统治循环的再生产方式为中心。本文试图根据帕蒂尔自己的方法论和分析标准来解读他。帕蒂尔对理论的纯洁性不感兴趣，也不想捍卫真正的马克思主义或普勒-安贝德卡主义的界限。即使在批评普勒和安贝德卡的同时，帕蒂尔也坚持问道(正如本文所问的那样):他们的历史哲学、知识哲学和政治经济学哲学使他们能够理解印度及其他地区平等主义斗争的过去、现在和未来?
{"title":"A Great, Restless Stream","authors":"T. Crowley","doi":"10.1215/1089201x-10375409","DOIUrl":"https://doi.org/10.1215/1089201x-10375409","url":null,"abstract":"\u0000 This article explores the thought of philosopher, historian, and activist Sharad Patil, particularly the way he constructs theoretical arguments by drawing on, expanding, and critiquing the insights of his predecessors in radical anti-caste thought, Jotirao Phule and B. R. Ambedkar. Patil advances a particular reading of Phule-Ambedkarism to sharpen his critique of orthodox Marxism and develop a philosophy that could undergird revolutionary egalitarian change in India. The article focuses on two key theoretical insights elaborated by Patil and his reading of Phule-Ambedkarism: one historical, centering on the methodological and ideological importance of rewriting longue durée history; the other political-economic, centering on the way that circuits of exploitation and rule get reproduced. The article attempts to read Patil according to his own methodological and analytic criteria. Patil had little interest in purity of theory or in defending the boundaries of the one true Marxism or Phule-Ambedkarism. Even while critiquing Phule and Ambedkar, Patil insistently asked (as this article too asks): what did their philosophies of history, of knowledge, and of political economy enable them to understand about the past, present, and future of egalitarian struggle in India and beyond?","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42358691","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 : 2023-05-01DOI: 10.1215/1089201x-10375331
John A. Marston, David Geary
While the memory of the ancient Nalanda University has often been invoked in recent years as a symbol of educational excellence and pan-Asian unity, particularly with reference to the creation of a new international university in Bihar, India, these discourses often overlook and erase the significance of Nava Nalanda Mahviahra that was created in India's postindependence period as an institute devoted to the study of Buddhist texts and languages near the archeological site of the ancient university. This article looks at the Indian Buddhist scholar Jagdish Kashyap and his role in creating the state-sponsored institute, the symbolism of cultural revival it represented, and the excitement it generated in international Buddhism, attracting monks and lay students from around the Buddhist world. The article also discusses the institute's links to China and its sensitive relation to the dynamics of the Cold War in the 1950s and ’60s. It then discusses how these two Nalanda insitutions speak to issues of heritage diplomacy and the politics of revival in contemporary India and beyond.
{"title":"Nalanda Rising","authors":"John A. Marston, David Geary","doi":"10.1215/1089201x-10375331","DOIUrl":"https://doi.org/10.1215/1089201x-10375331","url":null,"abstract":"\u0000 While the memory of the ancient Nalanda University has often been invoked in recent years as a symbol of educational excellence and pan-Asian unity, particularly with reference to the creation of a new international university in Bihar, India, these discourses often overlook and erase the significance of Nava Nalanda Mahviahra that was created in India's postindependence period as an institute devoted to the study of Buddhist texts and languages near the archeological site of the ancient university. This article looks at the Indian Buddhist scholar Jagdish Kashyap and his role in creating the state-sponsored institute, the symbolism of cultural revival it represented, and the excitement it generated in international Buddhism, attracting monks and lay students from around the Buddhist world. The article also discusses the institute's links to China and its sensitive relation to the dynamics of the Cold War in the 1950s and ’60s. It then discusses how these two Nalanda insitutions speak to issues of heritage diplomacy and the politics of revival in contemporary India and beyond.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42302586","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 : 2022-12-01DOI: 10.1215/1089201x-10148207
T. Hendriks
{"title":"On Dankwa’s Gift","authors":"T. Hendriks","doi":"10.1215/1089201x-10148207","DOIUrl":"https://doi.org/10.1215/1089201x-10148207","url":null,"abstract":"","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"680 - 685"},"PeriodicalIF":0.7,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42624119","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 : 2022-12-01DOI: 10.1215/1089201x-10148194
R. Spronk
{"title":"Doing Knowledge through Knowing Women","authors":"R. Spronk","doi":"10.1215/1089201x-10148194","DOIUrl":"https://doi.org/10.1215/1089201x-10148194","url":null,"abstract":"","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"677 - 680"},"PeriodicalIF":0.7,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43053484","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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