|
|
|
Sort Order |
|
|
|
Items / Page
|
|
|
|
|
|
|
| Srl | Item |
| 1 |
ID:
139667
|
|
|
|
|
| Summary/Abstract |
More than 800 years ago—at approximately the same time as the founding of the first European universities—the renowned monastic institution known as the Nālandā Mahāvihāra disappeared from historical records. Since 2006, a transnational Asian initiative to revive ancient Nalanda as ‘Nalanda University’ in Bihar, India, has been embraced at the highest government and philanthropic levels by a consortium of South, Southeast, and East Asian nations. Nalanda, described as an ‘icon of Asian renaissance’, and the issues surrounding its revival raise important questions about how a new interest in ‘pan-Indo-Asianism’ and a newly imagined vision of ‘Asian’ education are seen as converging to promote Asian interests. First, I consider the ambivalent relationship of the revival and its pre-modern namesake against the Nālandā Mahāvihāra's known history. Then I characterize two kinds of discourse on the contemporary project: one that is ‘pan-Indo-Asian’ and frames the revival as serving transnational Asian goals; and another that is Indic and imagines Nalanda as advancing Indian national concerns. While, for the various stakeholders, serious fissures are evident in the symbolic values of Nalanda—as an exemplar of Asia and of India—both types of discourse, taken together, reveal important insights into the development of an alternative model of education that is both modern and ‘Asian’.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
126168
|
|
|
|
|
| Publication |
2013.
|
| Summary/Abstract |
The transformation of 'guru devotion' centres as pilgrimage destinations is a growing phenomenon in contemporary Indian religious practice. In this study, we consider how the town of Shirdi, in Maharashtra, is undergoing rapid transformation as it emerges as a religious tourism destination at the epicentre of the global Sai Baba movement. Since the 1918 death of Sai Baba, a Maharashtrian saint, Shirdi has grown from a rural hamlet to a bustling town with some thirty thousand permanent residents and an estimated annual influx of eight million short-term visitors. Focusing on Shirdi as a centre of guru devotion, we examine how socio-spatial transformations have created a new mosaic of regional pluralism at the site. While the coexistence of different communities is one of the hallmarks of religious pluralism in India, we argue that the complementary compartmentalisation of co-religionists hailing from different regions is a significant outcome of rapid urbanisation at pilgrimage sites, particularly those associated with guru devotion.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|