Discussions on non-human animals, other-than-human persons and
religion originally emerged within the context of Christian
theology, eco-theology and Western-based environmentalism. In
response to that, and by adhering to post-modern discourses on, for
instance, indigeneity, mimicry and hybridity, the volume explores
South Asian cultural manifestations and aspects of localised
knowledge in relation to the construction and the Otherisation of
the concept of body and behaviour in non-human animals. The study
of non-human animals as other-than-human persons (actual animals,
but also animal-spirits, animal deities, etc.) has marked a
significant shift in the ethics/politics of the academic study of
religion. The chapters in this book investigate how South Asian
religions, with their sacred narratives, ritualised practices and
popular performances, bear witness to the active presence of
non-human animals as both culture makers/bearers and symbols of
spirituality. Further to that, with bourgeoning debates on
religion, indigeneity, eco-theology and environmentalism, the
volume urges for a consolidation and promotion of an analysis of
the twofold epistemic violence exerted towards animals as subaltern
to human animals and to animals in Western and Christian
traditions. The book is divided into fifteen chapters, each dealing
with non-human animals and the concept of animality in different
South Asian traditions, or various aspects of the same tradition.
The structure of the book reflects that of what is probably the
most popular collection of folk tales on animals in South Asia, the
Pancatantra. Like the original text, the volume is divided into
five books (tantras) whose single stories (our chapters) act as
sub-strings inscribed in larger narrative frames. As in the
original Pancatantra, the principal themes of each book are
signalled by key words which provide the link between successive
narrative cycles. Such a structural arrangement creates the
backbone for the main body of the book allowing for an articulate,
clear and reasoned discussion of single themes, such as 1)
non-human animals as divine portents in situations of imbalance; 2)
non-human animals as restorers of order and symbols of cultural
identity; 3) non-human animals as exemplary beings and spiritual
teachers in sacred narratives; 4) non-human animals as symbols of
love and object of human reverence; 5) non-human animals as
portents symbolising the life cycle, including its inevitable end.
In the conclusion, the editors summarise what has been achieved
with this academic 'narrative' and reflect constructively on its
outcomes as well as future developments with respect to past and
present scholarship.
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