Michael Roberts, being a re-print of a review of Roshan De Silva-Wijeyreratne’s book in Groundviews in February 2015 entitled “Review of ‘Nation, Constitutionalism and Buddhism in Sri Lanka’,” … including here the comments in Groundviews from devoted critics of the reviewer Roberts.
This treatise encompasses a vast span of time and straddles both the pre-modern and modern periods of Sri Lanka’s history down to the present moment. It engages, deploys, transcends and weaves through a vast array of scholars: Berkwitz, Chakrabarty, Collins, Duncan, Greenwald, Kaviraj, Kemper, Obeyesekere, Rampton, Roberts, Smith and Tambiah among others, with Bruce Kapferer as the guiding inspiration. As such, it is an ambitious tour de force that seeks a synthesis. The book is heavy reading and not a task for those weak or impatient. They have to comprehend a battery of difficult concepts in noun and adjectival form: ontology, episteme, refraction, governmentality, hermeneutic, telos and cosmic sovereignty for instance.
Filed under Buddhism, constitutional amendments, cultural transmission, democratic measures, devolution, governance, heritage, Hinduism, historical interpretation, Indian religions, landscape wondrous, legal issues, life stories, modernity & modernization, nationalism, politIcal discourse, power politics, reconciliation, religiosity, self-reflexivity, Sinhala-Tamil Relations, sri lankan society, the imaginary and the real, violence of language, welfare & philanthophy, world events & processes
Ronan O’Connell, courtesy of The West Australian where the title is “Melting pot of beliefs in Colombo” … also in Daily News = http://www.dailynews.lk/?q=2016/04/19/features/79162
In the middle of a Colombo street, four shirtless men are beating drums as a rush of people surge past them. Clutching a long wooden stick, its tip ablaze, an elderly man sways to the percussive beat, his eyes shut and his head tilted to the heavens. As he balls one hand into a fist and raises it to the sky, the worshipper releases a deep bellow, then lowers his head, opens his eyes and takes off dancing through the dense crowd. He disappears beyond a coloured chariot which is slowly making its way down the street, parting the crush of people.
An Aadi Vel Festival parade outside the Kathiresan Kovil Hindu temple
Aadi Vel is being celebrated in the Sri Lankan city and a street parade is taking place outside Kathiresan Kovil, a beautiful Hindu temple which has a dimly lit interior embellished by brightly coloured flags. This temple, dedicated to the war god Murugan, was built in the mid-19th century following an influx of immigrants from southern India. Continue reading
Filed under Buddhism, cultural transmission, heritage, Hinduism, historical interpretation, Indian religions, landscape wondrous, life stories, performance, pilgrimages, plural society, psychological urges, religiosity, sri lankan society, the imaginary and the real, tolerance, trauma, vengeance, welfare & philanthophy, working class conditions, world affairs
A. R. Venkatachalapathy, courtesy of South Asian History and Culture 2015, Vol.6/4, pp. 510-12…. reviewing The Past Before Us: Historical Traditions of Early India, By Romila Thapar. Harvard University Press. Cambridge, Mass. 2013. pp. xvii+758. Maps, tables, bibliography, index.
Marx, following Orientalists of his times, famously declared that India had no history. No history, in the orientalist discourse, meant that not only was there no history writing but there was no history to be written about. Since the time of the nationalist movement Indian historians have been grappling with this question and making various claims. The present Chairman of the Indian Council of Historical Research (ICHR) appointed by the Hindu nationalist BJP government has now declared that the Ramayana and Mahabharata are historical texts!
Romila Thapar, arguably India’s greatest living historian, has pursued both historical and historiographical concerns in her long and productive career spanning more than half a century. Over the years she has tackled the question of the existence or otherwise of historical consciousness in early Indian society. Her popular radio broadcast on this subject, delivered as the Vallabhbhai Patel lectures in 1972, continue to be in print (Past and Prejudice). In these lectures Thapar not only interrogated Orientalist notions of Indian society but also made an epistemological distinction between ‘the past’ and ‘history’. Many long essays on the subject have appeared since, and the present volume, with the alluring and suggestive title of The Past Before Us sums up a lifetime’s work on the nature of historical knowledge in what can be termed pre-Islamic (a term she of course eschews) India. This book is unlikely to be surpassed in the near future, and will hopefully trigger further work. Continue reading
Filed under cultural transmission, heritage, Hinduism, historical interpretation, Indian religions, Indian traditions, life stories, plural society, politIcal discourse, teaching profession, the imaginary and the real, world affairs
Deborah Jones, in The Australian, 9 January 2015, where the title is “Thaji Dias stars in Chitrasena Dance Company’s Dancing for the Gods at Sydney Festival”
IF there is a more immediately captivating dancer than Thaji Dias, I have yet to see her, or him. Dias is the leading dancer of Sri Lanka’s Chitrasena Dance Company, granddaughter of its founder and was clearly born to carry on his work. She isn’t the only reason to see the company but would be reason enough. At the Sydney Festival on Thursday evening, Dias dazzled on every level: her technical command was exhilarating and her artistry ravishing, and if that were not enough Dias has megawatts of charisma.
The Famous Padmanabhaswamy Temple of Thiruvananthapuram in Kerala.
Training for the famous Keralian Snakeboat Race at Alleppey in Kerala (It coincides with the Onam Festival around August)