This multidisciplinary collection presents 11 essays ranging from the pre-Vedic to the modern era and incorporating research on Hindu, Buddhist and tribal cultures. Authors ask whether the worship of goddesses, strongly linked to fertility rituals, might have mitigated the ecological decline of South Asia in the pre-British and post-colonial eras.
South Asian Goddesses and the Natural Environment is a multidisciplinary collection of 11 essays ranging from the pre-Vedic to the modern era and incorporating research on Hindu, Buddhist and tribal cultures. The authors ask whether the worship of goddesses, strongly linked to fertility rituals, might have mitigated the ecological decline of South Asia in the pre-British and post-colonial eras. The manifold powers of the Devi, whether nurturing or destructive, could be constructed as companions to the unstoppable forces of Nature. This binary paradigm, however, is misleading. For millions of South Asian people, the Devi is Nature and Nature is She. Amongst scholars, the connections between the South Asian Goddesses and the natural environment have been debated and contested for centuries. This collection of essays, the last of a trilogy on the Devi or iconic female by Australian scholars and their collaborators, interrogates the paradoxes of worshipping the feminine divine and yet ignoring the natural environment that validates Her existence. Historical and cultural sources, many of them in Sanskrit, point to the Devi-Nature complex but in ignoring the role of human agency, appear to exonerate society from taking responsibility for the ecological devastation manifested throughout the South Asian region. The Devi is omnipotent but in the role of the nurturing Mother she will not intervene if we remain passive. South Asian deities teach us to respect the environment, a necessary but insufficient condition for compelling us to behave in a manner that respects the wonders of the universe.
In recent decades, East Asia has gained prominence and has become synonymous with Asia, while other Asian regions, such as South and Southeast Asia, have been subsumed under it. The resultant overgeneralization has meant that significant aspects of the global ecological crisis as they affect these two regions have been overlooked. Chitra Sankaran refocuses the global lens on these two rapidly developing regions of Asia. Combining South Asian and Southeast Asian philosophical views and folk perspectives with mainstream ecocritical and ecofeminist theories, she generates a localized critical idiom that qualifies and subverts some established theoretical assumptions. This pioneering study, introducing a corpus of more than thirty ecofictions by women writers from twelve countries in South and Southeast Asia, examines how recent global threats to ecosystems, in both nature and culture, impact subdominant groups, including women. This new corpus reveals how women and subalterns engage with various aspects of critical ecologies. Using ecofeminist theory augmented by postcolonial and risk theories as the main theoretical framework, Sankaran argues that these women writers present unique perspectives that review Asian women’s relationships to human and nonhuman worlds.
This book consists of thirteen essays that deal with links between ecology and shamanism, landscape and nature spirit, emphasising web of meanings imbued in the cultural tradition of portraying landscape as temple and territory as archetypal representation of the cosmos. In view of appreciating the path in this direction paved by David Kinsley, this anthology is a memorial tribute to him by his students, friends, associates and admirers, including an essay that critically and rationally examined his contributions and their relevance today. Of course, there are books on the thematic or disciplinary-packed orientation, however rarely any interdisciplinary book that narrates many perspectives and facets around sacred geography of goddesses is published. This anthology fulfils that gap substantially, through the essays by scholars from religious studies, geography, anthropology and cultural studies. The themes covered include: sacred places, spatiality and symbolism; mental journeys and cosmic topography, illustrated with Sricakra and Sricakrapuja; pilgrimage sites in the Siwalik Region where landscape has played special role to awaken human mind; Pavagadh, where landscape helps to make the power of the Mother Goddess; spatial circulation in ritualscape of the matrikas in Kathmandu Valley; scenario at the Kamakhya Pitha; sacredscape and spatial structure of be-headed goddess at Rajarappa; sacred geography and formation of Vindhyachal goddess territory; Hindu Goddesses in Kashi: Spatial Patterns and Symbolic Orders; the ten Mahavidyasâ (TM) Yatra in making the goddess spirit invoked; role of Durga in the present sacredscape of Varanasi; issue of images and performances related to the river goddess Ganga; and Green Tara in the wall paintings of Alchi.
The ebook edition of this title is Open Access, thanks to Knowledge Unlatched funding, and freely available to read online. Reimagining intersectional research, this book addresses the urgent need to develop gender-just solutions that empower those who are experiencing environmental degradation in their communities.
Presents works of art selected from the South and Southeast Asian and Islamic collection of The Metropolitan Museum of Art, lessons plans, and classroom activities.
The intensity and meaningfulness of aesthetic experience have often been described in theological terms. By designating basic human emotions as rasa, a word that connotes taste, flavor, or essence, Indian aesthetic theory conceptualizes emotional states as something to be savored. At their core, emotions can be tastes of the divine. In this book, the methods of the emerging discipline of comparative theology enable the author’s appreciation of Hindu texts and practices to illuminate her Christian reflections on aesthetics and emotion. Three emotions vie for prominence in the religious sphere: peace, love, and fury. Whereas Indian theorists following Abhinavagupta claim that the aesthetic emotion of peace best approximates the goal of religious experience, devotees of Krishna and medieval Christian readings of the Song of Songs argue that love communicates most powerfully with divinity. In response to the transcendence emphasized in both approaches, the book turns to fury at injustice to attend to emotion’s foundations in the material realm. The implications of this constructive theology of emotion for Christian liturgy, pastoral care, and social engagement are manifold.
Climate change adaptation in South Asia is redefining the roles of different actors in the governance processes. The existing governance lack capacity, knowledge, and leadership skills to manage the uncertainties and challenges posed by climate change. This book aims to explain how the governance of climate change adaptation and mitigation is being shaped in the region and how climate change is impacting upon the governance of natural resources. Although the focus is on South Asia, the editors draw a wide range of contributions from northern and southern communities and across various agro-ecological contexts. Climate Change Governance and Adaptation: Case Studies from South Asia sees the changing climate not only as an environmental problem but as a societal challenge and discusses the governance challenges from an interdisciplinary social science perspective across different levels: local, state, and national. Discusses also the challenges and opportunities for increasing the resilience of the society through effective governance around climate change. A top down approach to govern climate change adaptation may not yield desired outcomes; instead the book emphasizes the need to integrate issues of equity, into climate governance and polices. The lessons learned from different cases across South Asia help readers have a better and deeper understanding of the relationships between governance and climate change. Given the diversity of themes covered, this book will appeal not only to researchers and practitioners in the climate change community, but also to those with a broader interest in governance processes.
India is facing a river pollution crisis today. The origins of this crisis are commonly traced back to post-Independence economic development and urbanisation. This book, in contrast, shows that some important early roots of India’s river pollution problem, and in particular the pollution of the Ganges, lie with British colonial policies on wastewater disposal during the late 19th and early 20th centuries. Analysing the two cornerstones of colonial river pollution history during the late 19th and early 20th centuries – the introduction of sewerage systems and the introduction of biological sewage treatment technologies in cities along the Ganges – the author examines different controversies around the proposed and actual discharge of untreated/treated sewage into the Ganges, which involved officials on different administrative levels as well as the Indian public. The analysis shows that the colonial state essentially ignored the problematic aspects of sewage disposal into rivers, which were clearly evident from European experience. Guided by colonial ideology and fiscal policy, colonial officials supported the introduction of the cheapest available sewerage technologies, which were technologies causing extensive pollution. Thus, policies on sewage disposal into the Ganges and other Indian rivers took on a definite shape around the turn of the 20th century, and acquired certain enduring features that were to exert great negative influence on the future development of river pollution in India. A well-researched study on colonial river pollution history, this book presents an innovative contribution to South Asian environmental history. It is of interest to scholars working on colonial, South Asian and environmental history, and the colonial history of public health, science and technology.
Nature conservation planning tends to be driven by models based on Western norms and science, but these may not represent the cultural, philosophical and religious contexts of much of Asia. This book provides a new perspective on the topic of sacred natural sites and cultural heritage by linking Asian cultures, religions and worldviews with contemporary conservation practices and approaches. The chapters focus on the modern significance of sacred natural sites in Asian protected areas with reference, where appropriate, to an Asian philosophy of protected areas. Drawn from over 20 different countries, the book covers examples of sacred natural sites from all of IUCN’s protected area categories and governance types. The authors demonstrate the challenges faced to maintain culture and support spiritual and religious governance and management structures in the face of strong modernisation across Asia. The book shows how sacred natural sites contribute to defining new, more sustainable and more equitable forms of protected areas and conservation that reflect the worldviews and beliefs of their respective cultures and religions. The book contributes to a paradigm-shift in conservation and protected areas as it advocates for greater recognition of culture and spirituality through the adoption of biocultural conservation approaches.
