Asian Horizons Serie Orientale Roma Fondata Da Giuseppe Tucci
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Revue D'etudes Tibétaines
Revue d’Etudes Tibétaines Perspectives on Tibetan Culture A Small Garland of Forget-me-nots Offered to Elena De Rossi Filibeck Edited by Michela Clemente, Oscar Nalesini and Federica Venturi numéro cinquante-et-un — Juillet 2019 PERSPECTIVES ON TIBETAN CULTURE PERSPECTIVES ON TIBETAN CULTURE A Small Garland of Forget-me-nots Offered to Elena De Rossi Filibeck Edited by MICHELA CLEMENTE, OSCAR NALESINI AND FEDERICA VENTURI Perspectives on Tibetan Culture. A Small Garland of Forget-me-nots Offered to Elena De Rossi Filibeck Edited by Michela Clemente, Oscar Nalesini and Federica Venturi Copyright © 2019: each author holds the copyright of her/his contribution to this book All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the authors. Elena De Rossi Filibeck in Ladakh, 2005. Photo: Courtesy of Beatrice Filibeck Table of Contents Introduction 1 Tabula Gratulatoria 3 Elena De Rossi Filibeck’s Publications 5 1. Alessandro Boesi “dByar rtswa dgun ’bu is a Marvellous Thing”. Some Notes on the Concept of Ophiocordyceps sinensis among Tibetan People and its Significance in Tibetan Medicine 15 2. John Bray Ladakhi Knowledge and Western Learning: A. H. Francke’s Teachers, Guides and Friends in the Western Himalaya 39 3. Michela Clemente A Condensed Catalogue of 16th Century Tibetan Xylographs from South- Western Tibet 73 4. Mauro Crocenzi The Historical Development of Tibetan “Minzu” Identity through Chinese Eyes: A Preliminary Analysis 99 5. Franz Karl Ehrhard and Marta Sernesi Apropos a Recent Collection of Tibetan Xylographs from the 15th to the 17th Centuries 119 6. -
Preparatory Document
Preparatory document Please notice that we recommend that you read the first ten pages of the first three documents, the last document is optional. • International Holocaust Remembrance Alliance, Recognizing and Countering Holocaust Distortion: Recommendations for Policy and Decision Makers (Berlin: International Holocaust Remembrance Alliance, 2021), read esp. pp. 14-24 • Deborah Lipstadt, "Holocaust Denial: An Antisemitic Fantasy," Modern Judaism 40:1 (2020): 71-86 • Keith Kahn Harris, "Denialism: What Drives People to Reject the Truth," The Guardian, 3 August 2018, as at https://www.theguardian.com/news/2018/aug/03/denialism-what-drives- people-to-reject-the-truth (attached as pdf) • Optional reading: Giorgio Resta and Vincenzo Zeno-Zencovich, "Judicial 'Truth' and Historical 'Truth': The Case of the Ardeatine Caves Massacre," Law and History Review 31:4 (2013): 843- 886 Holocaust Denial: An Antisemitic Fantasy Deborah Lipstadt Modern Judaism, Volume 40, Number 1, February 2020, pp. 71-86 (Article) Published by Oxford University Press For additional information about this article https://muse.jhu.edu/article/750387 [ Access provided at 15 Feb 2021 12:42 GMT from U S Holocaust Memorial Museum ] Deborah Lipstadt HOLOCAUST DENIAL: AN ANTISEMITIC FANTASY* *** When I first began working on the topic of Holocaust deniers, colleagues would frequently tell me I was wasting my time. “These people are dolts. They are the equivalent of flat-earth theorists,” they would insist. “Forget about them.” In truth, I thought the same thing. In fact, when I first heard of Holocaust deniers, I laughed and dismissed them as not worthy of serious analysis. Then I looked more closely and I changed my mind. -
SYMPOSIUM Moving Borders: Tibet in Interaction with Its Neighbors
SYMPOSIUM Moving Borders: Tibet in Interaction with Its Neighbors Symposium participants and abstracts: Karl Debreczeny is Senior Curator of Collections and Research at the Rubin Museum of Art. He completed his PhD in Art History at the University of Chicago in 2007. He was a Fulbright‐Hays Fellow (2003–2004) and a National Gallery of Art CASVA Ittleson Fellow (2004–2006). His research focuses on exchanges between Tibetan and Chinese artistic traditions. His publications include The Tenth Karmapa and Tibet’s Turbulent Seventeenth Century (ed. with Tuttle, 2016); The All‐Knowing Buddha: A Secret Guide (with Pakhoutova, Luczanits, and van Alphen, 2014); Situ Panchen: Creation and Cultural Engagement in Eighteenth‐Century Tibet (ed., 2013); The Black Hat Eccentric: Artistic Visions of the Tenth Karmapa (2012); and Wutaishan: Pilgrimage to Five Peak Mountain (2011). His current projects include an exhibition which explores the intersection of politics, religion, and art in Tibetan Buddhism across ethnicities and empires from the seventh to nineteenth century. Art, Politics, and Tibet’s Eastern Neighbors Tibetan Buddhism’s dynamic political role was a major catalyst in moving the religion beyond Tibet’s borders east to its Tangut, Mongol, Chinese, and Manchu neighbors. Tibetan Buddhism was especially attractive to conquest dynasties as it offered both a legitimizing model of universal sacral kingship that transcended ethnic and clan divisions—which could unite disparate people—and also promised esoteric means to physical power (ritual magic) that could be harnessed to expand empires. By the twelfth century Tibetan masters became renowned across northern Asia as bestowers of this anointed rule and occult power. -
A British Reflection: the Relationship Between Dante's Comedy and The
A British Reflection: the Relationship between Dante’s Comedy and the Italian Fascist Movement and Regime during the 1920s and 1930s with references to the Risorgimento. Keon Esky A thesis submitted in fulfilment of requirements for the degree of Doctor of Philosophy, Faculty of Arts and Social Sciences. University of Sydney 2016 KEON ESKY Fig. 1 Raffaello Sanzio, ‘La Disputa’ (detail) 1510-11, Fresco - Stanza della Segnatura, Palazzi Pontifici, Vatican. KEON ESKY ii I dedicate this thesis to my late father who would have wanted me to embark on such a journey, and to my partner who with patience and love has never stopped believing that I could do it. KEON ESKY iii ACKNOWLEDGEMENTS This thesis owes a debt of gratitude to many people in many different countries, and indeed continents. They have all contributed in various measures to the completion of this endeavour. However, this study is deeply indebted first and foremost to my supervisor Dr. Francesco Borghesi. Without his assistance throughout these many years, this thesis would not have been possible. For his support, patience, motivation, and vast knowledge I shall be forever thankful. He truly was my Virgil. Besides my supervisor, I would like to thank the whole Department of Italian Studies at the University of Sydney, who have patiently worked with me and assisted me when I needed it. My sincere thanks go to Dr. Rubino and the rest of the committees that in the years have formed the panel for the Annual Reviews for their insightful comments and encouragement, but equally for their firm questioning, which helped me widening the scope of my research and accept other perspectives. -
Zoroastrianism from Wikipedia, the Free Encyclopedia
Create account Log in Article Talk Read View source View history Search Zoroastrianism From Wikipedia, the free encyclopedia This article has multiple issues. Please help improve it or discuss Main page these issues on the talk page. Contents The neutrality of this article is disputed. (March 2012) Featured content This article may contain previously unpublished synthesis of Current events published material that conveys ideas not attributable to the Random article original sources. (March 2012) Donate to Wikipedia This article contains weasel words: vague phrasing that often Interaction accompanies biased or unverifiable information. (March 2012) Help Part of a series on About Wikipedia Zoroastrianism /ˌzɒroʊˈæstriənɪzəm/, also called Mazdaism Zoroastrianism Community portal and Magianism, is an ancient Iranian religion and a religious Recent changes philosophy. It was once the state religion of the Achaemenid, Contact page Parthian, and Sasanian empires. Estimates of the current number of Zoroastrians worldwide vary between 145,000 and Toolbox 2.6 million.[1] Print/export In the eastern part of ancient Persia more than a thousand The Faravahar, believed to be a depiction of a fravashi years BCE, a religious philosopher called Zoroaster simplified Languages Primary topics the pantheon of early Iranian gods[2] into two opposing forces: Afrikaans Ahura Mazda Ahura Mazda (Illuminating Wisdom) and Angra Mainyu Alemannisch Zarathustra (Destructive Spirit) which were in conflict. aša (asha) / arta Angels and demons ا open in browser PRO version Are you a developer? Try out the HTML to PDF API pdfcrowd.com Angels and demons ا Aragonés Zoroaster's ideas led to a formal religion bearing his name by Amesha Spentas · Yazatas about the 6th century BCE and have influenced other later Asturianu Ahuras · Daevas Azərbaycanca religions including Judaism, Gnosticism, Christianity and Angra Mainyu [3] Беларуская Islam. -
The Japanese Warrior in the Cultural Production of Fascist Italy
Revista de Artes Marciales Asiáticas Volumen 12(2), 82100 ~ JulioDiciembre 2017 DOI: 10.18002/rama.v12i2.5157 RAMA I.S.S.N. 2174‐0747 http://revpubli.unileon.es/ojs/index.php/artesmarciales Bushido as allied: The Japanese warrior in the cultural production of Fascist Italy (19401943) Sergio RAIMONDO*1,2, Valentina DE FORTUNA3, & Giulia CECCARELLI3 1 University of Cassino and South Lazio (Italy) 2 Area Discipline Orientali Unione Italiana Sport per Tutti (Italy) 3 Free Lance Translator (Italy) Recepción: 17/10/2017; Aceptación: 19/12/2017; Publicación: 27/12/2017. ORIGINAL PAPER Abstract Introduction: After the signing of the alliance among Japan, Germany and Italy’s governments in September 1940, several journals arose in order to spread the Japanese culture among people who knew very little about Italy’s new allied. Some documentaries also had the same function. Methods: The numerous textual and iconographical references concerning the Japanese warriors’ anthropology published in some Italian magazines during the 1940s have been compared, as well as to the few Italian monographs on the same theme and to some documentaries by Istituto Nazionale Luce, government propaganda organ. This subject has also been compared to the first Italian cultural production, concerning Japan, which dated back to the first decades of the 20th century. Moreover different intellectuals’ biographies of those times have been deeply analyzed. Results: Comparing to each other the anthropological references about Japan in the Italian cultural production during the Second World War, we can notice a significant ideological homogeneity. This can be explained through their writers’ common sharing of the militaristic, hierarchical and totalitarian doctrine of the Fascist Regime. -
In Yohanan Friedmann (Ed.), Islam in Asia, Vol. 1 (Jerusalem: Magnes Press, 1984), P
Notes INTRODUCTION: AFGHANISTAN’S ISLAM 1. Cited in C. Edmund Bosworth, “The Coming of Islam to Afghanistan,” in Yohanan Friedmann (ed.), Islam in Asia, vol. 1 (Jerusalem: Magnes Press, 1984), p. 13. 2. Erica C. D. Hunter, “The Church of the East in Central Asia,” Bulletin of the John Rylands University Library of Manchester 78 (1996), pp. 129–42. On Herat, see pp. 131–34. 3. On Afghanistan’s Jews, see the discussion and sources later in this chapter and notes 163 to 169. 4. Bosworth (1984; above, note 1), pp. 1–22; idem, “The Appearance and Establishment of Islam in Afghanistan,” in Étienne de la Vaissière (ed.), Islamisation de l’Asie Centrale: Processus locaux d’acculturation du VIIe au XIe siècle, Cahiers de Studia Iranica 39 (Paris: Association pour l’Avancement des Études Iraniennes, 2008); and Gianroberto Scarcia, “Sull’ultima ‘islamizzazione’ di Bāmiyān,” Annali dell’Istituto Universitario Orientale di Napoli, new series, 16 (1966), pp. 279–81. On the early Arabic sources on Balkh, see Paul Schwarz, “Bemerkungen zu den arabischen Nachrichten über Balkh,” in Jal Dastur Cursetji Pavry (ed.), Oriental Studies in Honour of Cursetji Erachji Pavry (London: Oxford Univer- sity Press, 1933). 5. Hugh Kennedy and Arezou Azad, “The Coming of Islam to Balkh,” in Marie Legen- dre, Alain Delattre, and Petra Sijpesteijn (eds.), Authority and Control in the Countryside: Late Antiquity and Early Islam (London: Darwin Press, forthcoming). 6. For example, Geoffrey Khan (ed.), Arabic Documents from Early Islamic Khurasan (London: Nour Foundation/Azimuth Editions, 2007). 7. Richard W. Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quan- titative History (Cambridge, Mass.: Harvard University Press, 1979); Derryl Maclean, Re- ligion and Society in Arab Sind (Leiden: Brill, 1989); idem, “Ismailism, Conversion, and Syncretism in Arab Sind,” Bulletin of the Henry Martyn Institute of Islamic Studies 11 (1992), pp. -
The Buddha at Eranos
Journal of Global Buddhism 2021, Vol.22 (1): 1–17 DOI: 10.5281/zenodo.4727549 www.globalbuddhism.org ISSN: 1527-6457 (online) © The author(s) Research Article The Buddha at Eranos Oliver Knox University College London The Eranos conferences between 1933 and 1939 brought together psychologists and scholars of Eastern religions to take part in annual meetings that aspired to provide a “meeting place between East and West” (Hakl 2013: 25). At these meetings a group of international European scholars developed a shared understanding of Buddhist doctrine and meditation that has become widespread, namely, the notion that Buddhism is, first and foremost, a noetic science the principal concern of which is the transformation of human psychology. Their interpretations were the catalyst for the uptake of Buddhism in the American counterculture of the 1950s and 60s that, in turn, spawned a host of psychotherapies seeking to integrate these so-called “Buddhist” practices into their therapeutic systems. Keywords: Buddhism, Psychology, Psychotherapy, Psychoanalysis Buddhism as Psychology: Some Preliminary Remarks n December of 2019, Erik Sand published Imagining the East, in which he outlined how two Buddhas emerged in Europe during the late nineteenth and early twentieth centuries. One was the Buddha of the Theosophists, a teacher of esoteric spiritualism and occultism, a “Mahatma”— IMadame Blavatsky’s term for a “great teacher”—who materialized esoteric texts at will to his initiates. The other Buddha belonged to the Orientalists: a rationalist, atheist, philosopher who promoted secular ethics and scientific method. Needless to say, these two Buddhas were at odds, and, retrospectively, seem to reflect internal debates within nineteenth- and twentieth-century Western society more than the religion they purportedly represented.1 1 The dichotomy implied by Sand and others acts as a helpful explanatory tool. -
From Padmasambhava to Gö Tsangpa: Rethinking Religious Patronage in the Indian Himalayas Between the 8Th and 13Th Centuries
_full_alt_author_running_head (neem stramien B2 voor dit chapter en dubbelklik nul hierna en zet 2 auteursnamen neer op die plek met and): Mein- ert and Sørensen _full_articletitle_deel (kopregel rechts, vul hierna in): Rethinking Religious Patronage in the Indian Himalayas, 8th–13th c. _full_article_language: en indien anders: engelse articletitle: 0 Rethinking Religious Patronage in the Indian Himalayas, 8th–13th c. 151 Chapter 6 From Padmasambhava to Gö Tsangpa: Rethinking Religious Patronage in the Indian Himalayas between the 8th and 13th Centuries Verena Widorn 1 Introduction1 Authenticity—in all its various aspects2—seems to be one of the most re- quired criterions when analysing an object of art. The questions of authentic- ity of provenance and originality in particular are of major importance for western art historians. The interest in genuine workmanship, the knowledge of an exact date, and chronology keep scholars occupied in their search for prop- er timelines and the artistic lineages of monuments and artefacts. The time of 1 I especially wish to express my gratitude to Carmen Meinert and her team for the generous invitation to the start-up conference of her ERC project BuddhistRoad, which gave me the opportunity to present and now to publish a topic that has been on my mind for several years and was supported through several field trips to pilgrimage sites in Himachal Pradesh. Still, this study is just a first attempt to express my uneasiness with the manner in which academic studies forces western concepts of authenticity onto otherwise hagiographic ideals. I am also thankful to Max Deeg and Lewis Doney for their critical and efficient comments on my paper during the conference. -
IRANIAN IDENTITY in the COURSE of HISTORY Proceedings of the Conference Held in Rome, 21-24 September 2005
01IRANIAN_volFacenna.qxd 27/04/10 16.03 Pagina iii SERIE ORIENTALE ROMA CV ORIENTALIA ROMANA 9 IRANIAN IDENTITY IN THE COURSE OF HISTORY Proceedings of the Conference Held in Rome, 21-24 September 2005 Edited by CARLO G. CERETI With the assistance of Chiara Barbati, Matteo De Chiara and Gianfilippo Terribili ROMA ISTITUTO ITALIANO PER L’AFRICA E L’ORIENTE 2010 01IRANIAN_volFacenna.qxd 20/04/10 10.13 Pagina v CONTENTS CARLO G. CERETI, Preface ............................................................................. vii MARIA MACUCH, Introductory Speech of the President of the Societas Iranologica Europaea ............................................................................... 1 GHERARDO GNOLI, Nota introduttiva sul tema della identità iranica............. 5 DARIOOSH AKBARZADEH, CARLO G. CERETI and FABRIZIO SINISI, Preliminary Notes on the Collection of Sasanian Bullae Held in Khoy ....................... 11 LUCA ALFIERI e CHIARA BARBATI, Su alcuni aspetti della storia del neopersiano: nascita ed evoluzione della diglossia.................................. 23 ALBERTO CANTERA, Legal Implications of Conversion in Zoroastrianism .... 53 MARIO CASARI, The Wise Men at Alexander’s Court in Persian Medieval Romances: an Iranian View of Ancient Cultural Heritage....................... 67 FRANCO D’AGOSTINO, Uruk and Aratta (Between Pre-Eminence and Friendship) ................................................................................................ 81 TOURAJ DARYAEE, The Idea of EÚr˝nπahr: Jewish, Christian and Mani- chaean Views -
Some Trends in the History of Western Tibetology
Some Trends in the History of Western Tibetology Klaus Karttunen 1. Preface Long ago, around 1860, a German student decided to take Sanskrit because with Sanskrit he could have a certain and rather good career as a university professor. In our times, no one would select Sanskrit for that reason. Tibetology was never an option in this sense the great majority of Western Tibetologists have also had to do something else in order to survive. This has been a check to the number of competent Tibetan scholars, but also meant a beneficial difference in viewpoints as Tibet has been studied by Indologists as well as Sinologists, by linguists, historians and Buddhologists. But when we consider the history of Western Tibetology from its beginnings, we also note a geographical factor. It reflects the political interests of world powers in Tibet, but also gives a clue to the different viewpoints of early travellers and scholars. It was not without certain significance, whether information came via India, China, or Russia. In this paper I make an attempt to trace the history and significance of these different trends.1 2. The Southern Perspective The Himalayas are often represented as a barrier, but there are routes over them and many ancient ties connect Tibet and India. High passes lead from Kashmir to Ladakh, from Kathmandu Valley to Central Tibet and from Darjeeling to gTsang po Valley. The most tremendous factor in early Tibetan history was, of course, the arrival of Buddhism from India, but there were also political and commercial contacts. Later on, these routes were also followed by European travellers. -
Introduction the Frontiers of the Persianate World (Ca
Introduction The Frontiers of the Persianate World (ca. 800–1900) Nile Green DEFINING THE “PERSIANATE” By the fifteenth century, having gained written form as a fashionable patois of the court poets of tenth-century Bukhara, Persian had become a language of gover- nance or learning in a region that stretched from China to the Balkans, and from Siberia to southern India.1 As a lingua franca promoted by multi-ethnic and multi- religious states, and aided further by education and diplomacy, Persian reached the zenith of its geographical and social reach between the sixteenth and eighteenth centuries. Then, from the early nineteenth century on, it was undermined by the rise of new imperial and vernacular languages. By around 1900, the language, which had once served to connect much of Eurasia, had retreated to Iran and neighboring pockets of Afghanistan and Central Asia, where it was refashioned into the national languages of Farsi, Dari, and Tajiki. The period between 1400 and 1900, then, marks an era defined by the maximal expansion then rapid contraction of one of history’s most important languages of global exchange. By focusing its case-study chapters on these five centuries, The Persianate World aims to understand the reasons behind both this expansion and contraction of Persian by identifying what functions the language was able and unable to serve in the transformative early modern and modern eras of intensifying interactions across Eurasia. By looking at the various “frontiers” of Persian—in the linguistic, geographical, and social senses of the term—the following pages chart the limits of exchange and understanding between the diverse communities brought into con- tact by this language.