Dear Matthew and all, I will answer in private because I have to approach the journal editor/s yet.
Best, Paolo Il giorno dom 6 feb 2022 alle ore 22:24 Matthew Kapstein < [email protected]> ha scritto: > Hi Paolo, > > Would you be so kind as to tell us to which journal you are proposing this? > > thanks in advance, > Matthew > > Get Outlook for iOS <https://aka.ms/o0ukef> > ------------------------------ > *From:* INDOLOGY <[email protected]> on behalf of Paolo > Eugenio Rosati via INDOLOGY <[email protected]> > *Sent:* Sunday, February 6, 2022 9:29:49 PM > *To:* Indology <[email protected]> > *Subject:* [INDOLOGY] Special Issue on Magic, Supernatural and Danger in > South and Southeast Asia > > Dear Indologists, > > I am looking for one or two article's proposal that will discuss folk > and/or vernacular and/or tribal and/or tantric traditions in Southeast Asia > for a special issue I am going to edit, (provisionally) entitled: *"Magic, > Supernatural and Danger: Religions at the 'Periphery' of South and > Southeast Asia"*. > > It would be great if you could circulate this informal call to anyone that > could be interested. The special issue is planned to be published in a > double-blind peer-reviewed journal. The first manuscript draft should be > submitted by September/October 2022. > > Sincerely, > Paolo > > *Special issue's summary (draft): * > > South and Southeast Asian folk and indigenous religions share several > socio-cultural and religious traits with Tantra. Indeed, through processes > of ‘parochialization’ and ‘universalization’ (Marriott 1955), Tantra > succeeded in adapting pan-Indian cults to the religious needs of local, > low-caste, and often illiterate societies and *vice versa*. Tantra, then, > is a cultural bridge that can link mainstream pan-Indian traditions with > local, vernacular, low-caste, folk and indigenous traditions. These > societies, which often rely on the oral transmission of their belief > narratives, have too often been mislabelled by colonial rhetoric as > ‘little’ in contraposition to the ‘great’ Indic traditions (Redfield 1955; > Singer 1972). Instead, local religious phenomena underscore a complex > polymorphism whose origins are to be found in the intersection of primitive > religious systems—such as the ‘proto-Śākta tradition’ (Samuel 2008) and its > worship of mother goddess—and pan-Indian religions. > > > > Several folk, low-caste and indigenous religions such as Tantra are very > often involved in the worship of fierce female deities (alone or in > conjunction with a male partner) through the ritual use and consumption of > substances, which the Brahmanical and non-Brahmanical socio-cultural > mainstream designated as defiled, contaminated, and therefore > prohibited—such as blood, semen, vaginal discharge, menstrual fluid, bone > marrow, urine, faeces, ashes, bones (and skulls), raw meat, liquors, > intoxicating herbs, etc. However, these substances, according to the > high-caste Sanskrit literature and oral narratives, are an invaluable > source of power that was associated with and, in a sense, generated by the > liminality, transgression, and impurity of the ‘margins’ of society (Urban > 2009). > > > > In the ‘peripheries’ throughout monsoon Asia, magical, shamanic and > supernatural milieus have been attested since early history, although all > pre-colonial evidence was provided by a self-proclaimed socio-religious > ‘centre’. The colonial ideology of a ‘centre’ against the ‘margins’ is a > misleading understanding of Indic religious phenomena. Indeed, medieval > kings were often involved in performing extreme and dangerous rituals that > had the secular purpose of strengthening their social position against > internal and external enemies (Rosati 2017). Nonetheless, magic-shamanic > religious practices and supernatural experiences were deliberately placed > outside of mainstream Indic religions during the colonial period due to > their intrinsic danger. On the other hand, several magic-shamanic practices > were reformulated as elements not belonging to the magic-shamanic milieu > but to the religious mainstream. From both Buddhism and Hindu traditions > there are several examples of misleading interpretation. Among these > practices, we could enumerate the dream experiences and visions of the > Bodhisattva, which are avoided to be interpreted as shamanic dreams, or the > *siddhi*s which are defined by the textual scholars in every sense, but > not in connection with the word magic (e.g. Sanderson 1988), although they > are powers that overcome the laws of nature (Rosati [forthcoming]). > > > This special issue analyses ecstatic possession, shapeshifting or > therianthropy, healing abilities, apotropaic and harmful magic, alchemy, > flying ability, and many other phenomena related to the magical and > shamanic tradition are analyzed. The aim of this special issue is to > examine the overlap, intersection and superimposition between vernacular, > folk, tribal, tantric, and pan-Indian religions in order to outline the > role of magical-shamanic and supernatural phenomena in the monsoon Asian > periphery and in mainstream socio-religious milieus. > > -- > *Paolo E. Rosati* > > * PhD in Asian and African Studies * > *https://uniroma1.academia.edu/paolo > <https://uniroma1.academia.edu/PaoloRosati/>**er**osati/ > <https://uniroma1.academia.edu/PaoloRosati/>* > [email protected] > Mobile/Whatsapp: (+39) 338 73 83 472 > Skype: paoloe.rosati > -- *Paolo E. Rosati* *PhD in Asian and African Studies* *https://uniroma1.academia.edu/paolo <https://uniroma1.academia.edu/PaoloRosati/>**er**osati/ <https://uniroma1.academia.edu/PaoloRosati/>* [email protected] Mobile/Whatsapp: (+39) 338 73 83 472 Skype: paoloe.rosati
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