[INDOLOGY] Reminder: Emerging Scholars in Jain Studies – Lecture by Tine Vekemans, Ghent University (June 3)

[Ana Bajzelj via INDOLOGY]

Apologies for cross-posting.



Dear All,



This is a reminder that the second lecture of our virtual event series,
“Emerging Scholars in Jain Studies,” will take place this Friday,* June 3,
2022, 9:00-10:20am (PDT)*. You can find more information about the speaker
*Dr. Tine Vekemans* (Ghent University) and the lecture below.



Register for the event here:

https://ucr.zoom.us/meeting/register/tJwpc-mqrDgqHNA3xPwLP9dMUqYx0Fvviql1



The “Emerging Scholars in Jain Studies” event series is co-organized by the
Departments of Religious Studies at UC Davis and UC Riverside. We envision
this platform as a way for junior scholars working on Jain materials to
share their work with and receive feedback from junior and
senior scholars in the field of Jain studies and the larger academic
community.



Best wishes,



Lynna Dhanani and Ana Bajzelj





*Mom’s Mombasa Memories: Jain East Africa and Its Afterlife*



Throughout history, Jains have moved within and outside of South Asia for a
variety of reasons. The Jain diaspora in its current form was shaped by
specialist international trade networks and changing national migration
laws and was profoundly influenced by the opportunities and exigencies
caused by the rise and fall of the British Empire. This talk discusses a
unique instance of collective migration within this context, namely the
movement of Jains from Gujarat to the East African colonies in the first
half of the 20th century, and subsequently to the UK (and to a lesser
extent to North America) in the second half of the 20th century. After
briefly addressing the history of Jains and Jainism in East Africa and the
difficulties encountered in studying this history, this talk looks at the
ways in which members of this twice-migrant community remember and
reconstruct their history. It presents a selection of memorial projects
(films, social media groups, exhibitions) and individual narratives
(biographies, family histories, interviews) of East African Jains in the
UK, inviting an analysis of what is remembered, but also how and why it is
remembered the way it is.



*Tine Vekemans* holds a PhD in Indian Languages and Cultures from Ghent
University in Belgium. Over the past decade, her research touched upon
diverse aspects of Jainism related to migration and digital media. Her
current research project seeks to examine the continued importance of East
Africa in the lives and minds of twice migrants and their descendants,
placing the study of Jainism and Jain religious praxis in dialogue with
themes such as migration, memory, and identity. Tine is currently a
post-doctoral researcher on a grant by Research Foundation – Flanders (FWO)
and was recently appointed Acharya Mahapragya Professor of Jain Studies at
Ghent University.

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Re: [INDOLOGY] Indic rendering

[Dominik Wujastyk via INDOLOGY]

At the risk of being a bore, I explored some of these conjunct-fails in
this chart:

   -
   
https://cikitsa.blogspot.com/2021/05/expanded-devanagari-font-comparison-33.html

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Re: [INDOLOGY] Adobe & Devanagari works perfectly fine

[Dominik Wujastyk via INDOLOGY]

I think the Murty Sanskrit font looks good when printed on paper, but a lot
less good on a computer screen.  Probably this is an issue of the fine
details that get lost in screen rasterization.  Or maybe the font isn't
optimized for antialiasing.  I don't know.   Maybe the Tiro variant solves
this.
Best,
Dominik

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[INDOLOGY] Law and Conflict Resolution in Kashmir (publication announcement)

[Piotr Balcerowicz via INDOLOGY]

Dear Colleagues,

I am pleased to announce a new publication:

*Piotr Balcerowicz, Agnieszka Kuszewska: Law and Conflict Resolution in
Kashmir
.
Routledge, 2022.*

This book provides analysis of the legal status of territories of the
former Princely State of Jammu and Kashmir, considering potential
opportunities for Kashmir conflict resolution.

Containing a detailed survey of relevant legislation and international
documents, chapters throughout this book investigate the attempts and
failures of Kashmir conflict resolution, holding up factors which could
enable more peaceful relations between India and Pakistan with inclusion of
the inhabitants of the erstwhile Princely State of Jammu and Kashmir. The
book goes further than outlining how India and Pakistan determine the legal
status of their portions of Kashmir by demonstrating the complexity of
legal arrangements and why this protracted conflict is so difficult to
resolve. As the Kashmir conflict is not only about territory and
irredentism, themes such as cultural and national identity, power
procurement, territorial security, communal rivalry, religious
radicalisation, economic factors, and social issues are all taken into
consideration.

*Law and Conflict Resolution in Kashmir* will appeal to students and
scholars of peace and conflict studies, international relations,
international law studies, and South Asian studies.

Further details can be found here:
https://www.routledge.com/Law-and-Conict-Resolution-in-Kashmir/Balcerowicz-Kuszewska/p/book/9781032048529

This is the first in a series of three monographs on Kashmir by the
authors, the remaining two being:

(2) Piotr Balcerowicz, Agnieszka Kuszewska: *Kashmir in India and Pakistan
Policies*
.
Routledge, 2022.
(3) Piotr Balcerowicz, Agnieszka Kuszewska: *Human Rights Violations in
Kashmir*
.
Routledge, 2022.


Best regards,

Piotr Balcerowicz
~~
http://balcerowicz.eu/

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Re: [INDOLOGY] the late fate of the the Rig Vedic Dyaus Pater?

[Caley Smith via INDOLOGY]

Dear John,

Thank you for pointing out this article, I think the core gist of it does
appear in Jamison and Brereton's 2014 translation, which I will quote in
extenso here. I should note this is perhaps the only place in that
translation where Jamison and Brereton produce different introductions to
one hymn, because they radically disagreed on what this hymn was really
about. I, for one, find both their readings really probative and
interesting although I myself have a third reading I am working on, which
builds on their work as well as Kuiper's and Proferes'. It's a pretty tough
one to say the least. Here's Stephanie's remarks from 2014:

"Although, given the apparent failure of so many R̥gvedic interpreters to
identify
the deserted party successfully, it is foolhardy to suggest my own
candidate,
I will make an unemphatic essay in that direction. Note first that the
figure most
clearly left behind by the deserting gods is a “father”—qualified once as
Father
Asura/lordly father (3c), once just as father (4b). Note also the first
half of verse
6, where Indra points to the sun and its previous preeminence on the scale
of
value, but suggests that it is now eclipsed or rivaled by the light of the
broad
midspace. Let us also remember the heads of the pantheons in Greek and Roman
mythology, Zeus Patēr and Iuppiter respectively, and the curious fact that
the
cognate figure in ancient India, formulaically transparent Dyaus Pitar
“Father
Sky/Heaven,” has no comparable prominence in Vedic mythology though he is
reasonably well attested in the texts. On putting these clues together, it
seems
possible that the old sky-centered religion focused on the inherited
paternal
divinity Dyaus quietly gave way to one located in realms closer to men,
where
divinities concerned themselves with issues important to mankind, such as
the
release of the waters (vss. 7–8), and actively sought the praise and
sacrificial
offerings of men (vs. 9 and, by implication, throughout the hymn). Dyaus
Pitar
remained a revered figure but played little role in the sacrificial system.
There
was thus no violent rupture in the social or religious fabric, just a
peaceful fading
into well-but-perfunctorily-honored irrelevance for Dyaus, displaced by
ritual-centered gods like Agni and Soma and those deeply involved with men’s
affairs, ethically (Varuṇa) or martially (Indra)."

For me, this peaceful power transfer is of paramount importance, but I
disagree that there is a clean break between " an "ethical Varuṇa" and a
"martial Indra," if anything the younger portions of the RV seem to be
working hard to expanded Indra's character beyond pure martial application.
I think, beyond a god of summertime to a year-round god, including the
domain in which formerly Varuṇa was more prominent. This may, I think, be
linked to certain structural changes to ritual organization (if not
practice sensu stricto), which will culminate in a form of the ritual which
compresses an entire ritual calendar into the thrice pressed Soma.

Let me now try to address Jamison's claim that "it seems possible that the
old sky-centered religion focused on the inherited paternal divinity Dyaus
quietly gave way to one located in realms closer to men."

I am not certain what she means by "sky-centered religion" as, I think from
a comparative religious studies perspective, whatever a religion is
theologically centered upon iti always "touches down" in ways that are
meaningful, socially or materially, to its adherents. In the reconstructed
PIE religious idiom of Djeus PHter, we may not be able to see that
dimension but it seems ill-advised to assume it doesn't exist and that such
a figure wouldn't be relevant to the formation of social constituency and
material gain for a stable or unstable coalition of pastoralists.

I also, however, wanted to ask us---and i don't have an answer here---to
pause and re-think what the heck "sky-centered religion" at the PIE level
should even mean, or is it an empty signifier of something we know really
nothing about. For instance, while the collocation may have endure it's
perfectly possible that whatever character Jupiter had prior to contact
with the Greeks, he has been wholly re-fashioned into a Zeus-like figure.
Where does Zeus get his particular characteristics from? Well, not to
speculate wildly---but in the interests of casting doubt on what seems
certain---its well known that once upon a time in 14th century BCE Ugarit,
Baal, the storm god, defeated the two favored sons of El, Yam and Mot, the
Sea and Death. Some have remarked that this splitting of the world into
three domains ruled by three (almost brothers) prefigures the Greek model
in interesting ways. That is Heaven / Sea / Earth = Baal / Yam / Mot = the
much later Zeus / Poseidon / Hades (these last two with rather uncertain
etymologies).

So, what I want to suggest is this--is it valid to imagine a PIE with a
Djews PHter who operated like Jupiter or Zeus, when the particular domain
of these 

[INDOLOGY] Professor George Cardona Felicitation Volumes Event

[Peter Scharf via INDOLOGY]

Dear colleagues,

On the occasion of Professor Cardona’s 86th birthday, 3 June at 10:30am U.S. 
Eastern Time (9:30 Central Time), The Sanskrit Library will host a Zoom event 
dedicating the volumes to him and inviting five of the younger contributors to 
Volume 1, Vyākaraṇa and śābdabodha, who have seldom had the opportunity to 
share their work with Professor Cardona to discuss their contributions with 
him.  The presenters will be:
 Junichi Ozono, Correct speech (śabda): from the perspective of the Veda and 
Pāṇinian grammar
Tanuja Ajotikar, भाष्यसम्मताष्टाध्यायीपाठ: a work on variations in the a work 
on variations in the sūtras of the Aṣṭādhyāyī
Aleix Ruiz-Falqués, Two levels of optionality in the Kaccāyana Vyākaraṇa
Andrey Klebanov, On the formation of ekadeśisamāsa
Balram Shukla, व्यञ्जनायाः सर्ववाक्यसाधारणत्वम
To join the event, please register in the Google form at: 
https://forms.gle/oeNMpk6L6Mn2sYpD6 .  
Upon registration, you will receive the Zoom link both as a response to the Web 
form as well as by email.

We look forward to your participation.
Yours,
Peter

*
Peter M. Scharf, President
The Sanskrit Library
https://sanskritlibrary.org 
*
Peter Scharf
scharf...@gmail.com


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Re: [INDOLOGY] the late fate of the the Rig Vedic Dyaus Pater?

[Dean Michael Anderson via INDOLOGY]

 Could someone please send me a copy of The Divine Revolution of Ṛgveda X.124: 
A New Interpretation Beyond Asuras and Devas?
Thanks,
Dean

On Wednesday, June 1, 2022 at 01:51:10 PM GMT+5:30, John Lowe 
 wrote:  
 
 Dear all,I may have missed some of this thread due to an overactive spam 
filter, but to my knowledge no one has mentioned Stephanie Jamison's paper 
which addresses precisely this issue, 'The Divine Revolution of Ṛgveda X.124: A 
New Interpretation Beyond Asuras and Devas', in the Fritz Staal FS On Meaning 
and Mantras, 2016.Best wishesJohnFrom: INDOLOGY 
 on behalf of Caley Smith via INDOLOGY 

Sent: 31 May 2022 20:19
To: Hock, Hans Henrich 
Cc: Indology 
Subject: Re: [INDOLOGY] the late fate of the the Rig Vedic Dyaus Pater? I 
understand, but it nevertheless seems relevant to the notion of "origin and 
fate" of a collocation if it's importance and use in most branches of PIE is 
vastly different than 2 branches taken, perhaps ad hoc, as representing some 
original or default state. That's all I wished to express.
Best, Caley
On Tue, May 31, 2022, 2:47 PM Hock, Hans Henrich  wrote:

What Dean was talking about is the specific word dyau.h and the collocation 
dyau.s pitā, the latter of which is compared to Greek zeus patēr and Lat. 
iuppiter. Obviously there are many other deities connected with the sky, but 
that was not the point of the query and the response
All the best
Hans Henrich

On May 31, 2022, at 12:18, Caley Smith  wrote:



It seems to me speaking of an Indic diminishing of a dyaus pitar as maybe 
jumping the gun. There are plenty of heavenly figures (tvastr and savitar are 
often characterized as deva/divya) but the importance of a dyaus pitar can't 
even really be reconstructed to the indo-Iranian level. Important father 
figures are the Father Asura from RV 10.124, Kuiper has some interesting 
thoughts on this. And of course there is a heavenly mother in Aditi, I think 
it's first in Breretons the Rgvedic Adityas he suggests an adj a-diti "unbound" 
that applied to heavenly could be reanalyzed as the femimine partner of Heaven 
and become a goddess in her own right. If I misremember these things please 
forgive, I'm on my phone bouncing my newborn currently. 
It seems to me a particulary important part of Indra's character that he is not 
a biological father, and thus perhaps any study of the figure of a dyaus pitar 
might have to really re think what the family as an in situ political unit 
means in PIE and IIr. It's not really obvious to me that a steppe clan based 
family in a segmentation society should in any way have a similar concept of 
family and paternity as the fixed field agrarian Greek or Roman one. Sorry is 
not more helpful.
Best, Caley
On Mon, May 30, 2022, 2:27 PM Dean Michael Anderson via INDOLOGY 
 wrote:

Thanks Hans Henrich,
I was aware that he was not widely mentioned in RV but I hadn't thought of the 
ramifications of that until your post.
I realize this may be the wrong place to ask this, but are you aware of any 
studies on the origin and fate of Dyaus/Zeus/Tiu across or within the other 
Indo-European languages?
Best,
Dean

On Monday, May 30, 2022, 10:21:02 PM GMT+5:30, Hock, Hans Henrich 
 wrote:

Dear Dean,
Even in the RigVeda dyauṣ pitṛ appears only six times;dyauḥ by itself, of 
course, occurs frequently, but often in feminine gender. In addition, there is 
the compounddyāvāpṛthivī. 
So, while dyauṣ pitṛ (and his relation topṛthivī mātṛ) may be important from 
the perspective of comparative Indo-European mythology, his role in the Vedic 
tradition is highly diminished from the beginning. Other deities (Agni, Indra, 
Mitra, Varuṇa, etc.) play a more important role, and in Vedic Prose, Viṣṇu, as 
personification of the sacrifice, becomes more important (as well as Rudra), 
and of course Prajāpati, the ‘lord of creatures’. 
I hope this at least partly answers your query.
All the best,
Hans Henrich



On 30 May2022, at 08:43, Dean Michael Anderson via INDOLOGY 
 wrote:
Dear Indology List,
Can anyone point me to any studies that discuss what happened to the Vedic 
Dyaus Pater who was important in the Rig Veda but who seems to have been 
supplanted in later times?
It's particularly interesting for Indo-European studies because Dyaus is 
related to the Greek Zeus and the Germanic Tyr/Tius andDyaus Pater to the Roman 
Ju-piter.
Best,
Dean

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Re: [INDOLOGY] the late fate of the the Rig Vedic Dyaus Pater?

[John Lowe]

Dear all,
I may have missed some of this thread due to an overactive spam filter, but to 
my knowledge no one has mentioned Stephanie Jamison's paper which addresses 
precisely this issue, 'The Divine Revolution of Ṛgveda X.124: A New 
Interpretation Beyond Asuras and Devas', in the Fritz Staal FS On Meaning and 
Mantras, 2016.
Best wishes
John

From: INDOLOGY  on behalf of Caley Smith 
via INDOLOGY 
Sent: 31 May 2022 20:19
To: Hock, Hans Henrich 
Cc: Indology 
Subject: Re: [INDOLOGY] the late fate of the the Rig Vedic Dyaus Pater?

I understand, but it nevertheless seems relevant to the notion of "origin and 
fate" of a collocation if it's importance and use in most branches of PIE is 
vastly different than 2 branches taken, perhaps ad hoc, as representing some 
original or default state. That's all I wished to express.

Best,
Caley

On Tue, May 31, 2022, 2:47 PM Hock, Hans Henrich 
mailto:hhh...@illinois.edu>> wrote:
What Dean was talking about is the specific word dyau.h and the collocation 
dyau.s pitā, the latter of which is compared to Greek zeus patēr and Lat. 
iuppiter. Obviously there are many other deities connected with the sky, but 
that was not the point of the query and the response

All the best

Hans Henrich

On May 31, 2022, at 12:18, Caley Smith 
mailto:smith.ca...@gmail.com>> wrote:


It seems to me speaking of an Indic diminishing of a dyaus pitar as maybe 
jumping the gun. There are plenty of heavenly figures (tvastr and savitar are 
often characterized as deva/divya) but the importance of a dyaus pitar can't 
even really be reconstructed to the indo-Iranian level. Important father 
figures are the Father Asura from RV 10.124, Kuiper has some interesting 
thoughts on this. And of course there is a heavenly mother in Aditi, I think 
it's first in Breretons the Rgvedic Adityas he suggests an adj a-diti "unbound" 
that applied to heavenly could be reanalyzed as the femimine partner of Heaven 
and become a goddess in her own right. If I misremember these things please 
forgive, I'm on my phone bouncing my newborn currently.

It seems to me a particulary important part of Indra's character that he is not 
a biological father, and thus perhaps any study of the figure of a dyaus pitar 
might have to really re think what the family as an in situ political unit 
means in PIE and IIr. It's not really obvious to me that a steppe clan based 
family in a segmentation society should in any way have a similar concept of 
family and paternity as the fixed field agrarian Greek or Roman one. Sorry is 
not more helpful.

Best,
Caley

On Mon, May 30, 2022, 2:27 PM Dean Michael Anderson via INDOLOGY 
mailto:indology@list.indology.info>> wrote:
Thanks Hans Henrich,

I was aware that he was not widely mentioned in RV but I hadn't thought of the 
ramifications of that until your post.

I realize this may be the wrong place to ask this, but are you aware of any 
studies on the origin and fate of Dyaus/Zeus/Tiu across or within the other 
Indo-European languages?

Best,

Dean

On Monday, May 30, 2022, 10:21:02 PM GMT+5:30, Hock, Hans Henrich 
mailto:hhh...@illinois.edu>> wrote:


Dear Dean,

Even in the RigVeda dyauṣ pitṛ appears only six times; dyauḥ by itself, of 
course, occurs frequently, but often in feminine gender. In addition, there is 
the compound dyāvāpṛthivī.

So, while dyauṣ pitṛ (and his relation to pṛthivī mātṛ) may be important from 
the perspective of comparative Indo-European mythology, his role in the Vedic 
tradition is highly diminished from the beginning. Other deities (Agni, Indra, 
Mitra, Varuṇa, etc.) play a more important role, and in Vedic Prose, Viṣṇu, as 
personification of the sacrifice, becomes more important (as well as Rudra), 
and of course Prajāpati, the ‘lord of creatures’.

I hope this at least partly answers your query.

All the best,

Hans Henrich



On 30 May2022, at 08:43, Dean Michael Anderson via INDOLOGY 
mailto:indology@list.indology.info>> wrote:

Dear Indology List,

Can anyone point me to any studies that discuss what happened to the Vedic 
Dyaus Pater who was important in the Rig Veda but who seems to have been 
supplanted in later times?

It's particularly interesting for Indo-European studies because Dyaus is 
related to the Greek Zeus and the Germanic Tyr/Tius and Dyaus Pater to the 
Roman Ju-piter.

Best,

Dean

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