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Plant life has figured prominently in Indian culture.
Archaeobotanical findings and Vedic texts confirm that plants have
been central not only as a commodity (sources of food; materia
medica; sacrificial matter; etc.) but also as powerful and enduring
symbols. Roots of Wisdom, Branches of Devotion. Plant Life in South
Asian Traditions explores how herbs, trees, shrubs, flowers and
vegetables have been studied, classified, represented and discussed
in a variety of Indian traditions such as Vedism, Hinduism,
Jainism, Buddhism, indigenous cultures and Islam. Moving from an
analysis of the sentience of plants in early Indian philosophies
and scientific literature, the various chapters, divided in four
thematic sections, explore Indian flora within devotional and
mystic literature (bhakti and Sufism), mythological, ritual and
sacrificial culture, folklore, medicine, perfumery, botany,
floriculture and agriculture. Arboreal and floral motifs are also
discussed as an expression of Indian aesthetics since early coinage
to figurative arts and literary figures.Finally, the volume
reflects current discourses on environmentalism and ecology as well
as on the place of indigenous flora as part of an ancient yet still
very much alive sacred geography.
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.
Soulless Matter, Seats of Energy: Metals, Gems and Minerals in
South Asian Traditions investigates the way in which Indian culture
has represented inorganic matter and geological formations such as
mountains and the earth itself. The volume is divided into four
sections, each discussing from different angles the manifold
dimensions occupied by minerals, gems and metals in traditions such
as Hinduism, Jainism, Buddhism and Sikhism. The various chapters
offer a rigorous analysis of a variety of texts from different
South Asian regions from a range of perspectives such as history,
philology, philosophy, hermeneutics and ethnography. The themes
discussed include literature (myth and epics), ritual, ethics,
folklore, and sciences such as astrology, medicine, alchemy and
cosmetics. The volume critically reflects on the concept of
"inanimate world" and shows how Indian traditions have variously
interpreted the concept of embodied life and lifelessness.Ranging
from worldviews and disciplines which regard metals, minerals, gems
as alive, sentient or inhabited by divine presences and powers to
ideas which deny matter possesses life and sentience, the Indian
Subcontinent proves to be a challenge for taxonomic investigations
but at the same time provides historians of religions and
philosophers with stimulating material.
Soulless Matter, Seats of Energy: Metals, Gems and Minerals in
South Asian Traditions investigates the way in which Indian culture
has represented inorganic matter and geological formations such as
mountains and the earth itself. The volume is divided into four
sections, each discussing from different angles the manifold
dimensions occupied by minerals, gems and metals in traditions such
as Hinduism, Jainism, Buddhism and Sikhism. The various chapters
offer a rigorous analysis of a variety of texts from different
South Asian regions from a range of perspectives such as history,
philology, philosophy, hermeneutics and ethnography. The themes
discussed include literature (myth and epics), ritual, ethics,
folklore, and sciences such as astrology, medicine, alchemy and
cosmetics. The volume critically reflects on the concept of
"inanimate world" and shows how Indian traditions have variously
interpreted the concept of embodied life and lifelessness.Ranging
from worldviews and disciplines which regard metals, minerals, gems
as alive, sentient or inhabited by divine presences and powers to
ideas which deny matter possesses life and sentience, the Indian
Subcontinent proves to be a challenge for taxonomic investigations
but at the same time provides historians of religions and
philosophers with stimulating material.
Plant life has figured prominently in Indian culture.
Archaeobotanical findings and Vedic texts confirm that plants have
been central not only as a commodity (sources of food; materia
medica; sacrificial matter; etc.) but also as powerful and enduring
symbols. Roots of Wisdom, Branches of Devotion. Plant Life in South
Asian Traditions explores how herbs, trees, shrubs, flowers and
vegetables have been studied, classified, represented and discussed
in a variety of Indian traditions such as Vedism, Hinduism,
Jainism, Buddhism, indigenous cultures and Islam. Moving from an
analysis of the sentience of plants in early Indian philosophies
and scientific literature, the various chapters, divided in four
thematic sections, explore Indian flora within devotional and
mystic literature (bhakti and Sufism), mythological, ritual and
sacrificial culture, folklore, medicine, perfumery, botany,
floriculture and agriculture. Arboreal and floral motifs are also
discussed as an expression of Indian aesthetics since early coinage
to figurative arts and literary figures. Finally, the volume
reflects current discourses on environmentalism and ecology as well
as on the place of indigenous flora as part of an ancient yet still
very much alive sacred geography.
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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