About my PhD
PhD in Cultural Studies (2014)
Centre for the Study of Culture and Society (CSCS).
Bangalore, India.
Website: www.cscsarchive.org
(Affiliated to Kuvempu University, Shimoga, India)
Homepage on the CSCS website: http://www.cscsarchive.org/Members/sushumna/cscs_people_view
(PhD dissertation submitted in 2011, defended in 2013, degree in hand in 2014, due to delayed processing by Kuvempu University)
Title: Akka Mahadevi—a Rebel, Saint and Poet?: A Study in ‘Tradition’ and its Feminist Understandings
Alternative Title: Akka Mahadevi, a Rebel, Saint and Poet?: Problems for a Feminist Epistemology in India.
Advisor: Dr Mrinalini Sebastian,
Fellow (formerly), CSCS, Bangalore, India.
Currently, Director of Student Assessment and Institutional Research, at The Lutheran Theological Seminary at Philadelphia.
Co-Advisor: Prof. Gregory B Lee,
First Vice President and Director at Institute for Transtextual and Transcultural Studies, University of Jean Moulin, Lyon III, France. http://en.wikipedia.org/wiki/Gregory_B._Lee
PhD Committee: Dr Shefali Moitra, Dr Tejaswini Niranjana, Dr Anup Dhar.
PhD Coursework included the following courses:
401: Culture and Democracy
Instructors: Tejaswini Niranjana, S.V.Srinivas, Ashish Rajadhyaksha, Sitharamam Kakarala
403: Mass Culture and the Public Sphere
Instructor: S V Srinivas.
404: Culture, Reform and Women
Instructor: Mrinalini Sebastian
406: The Idea of 'Liberal Education'
Instructor: Narahari Rao, Universität des Saarlandes, Saarbrücken
504: Objects, Concepts and Experience: Foucault and the Human Sciences
Instructor: Vivek Dhareshwar
505: The Symbolic
Instructor: Ashish Rajadhyaksha
506: Writing Seminar
Instructor: Mrinalini Sebastian.
Other Coursework:
2006. Participant at Summer Course in Philosophy titled “Philosophy for the Social Sciences and Humanities”, conducted by the Centre for Philosophy at NIAS (National Institute of Advanced Studies), IISc, Bangalore. The course was sponsored by ICPR and ICHR. June 5-23.
2008. Participant at the CCS course on Knowledge Production in the Natural and Social Sciences, IISc.
PhD Abstract:
This research studies Indian and Feminist epistemologies. It looks at Akka Mahadevi, a woman saint from Medieval India who claimed like many other ‘enlightened’ people of her time and age (and land, India) that differences like those of sex/gender, good fortune, wealth or caste (jaati) didn’t matter in the quest for the ‘Knowledge of ultimate reality’. She ‘wrote’ vachanas (sayings), free verses or prose-poems, that talk of her quest for the ‘Knowledge of ultimate reality’ and the path to it. I see her vachanas, in my PhD, as an instance of an important contribution to the Indian epistemological tradition .
Akka Mahadevi, in recent times has been read, as a social reformer, feminist, poet and a rebel by post-independence/modern scholarship, in disciplines like History, Anthropology, Literature and Feminist Studies. My research, questions the viability of seeing Akka Mahadevi in these above ways and explores questions of intelligibility and logical consistency of such readings. I take up feminist readings of Akka Mahadevi in detail and show that they are based on misplaced criteria and selective/ideologically-driven readings (a continuation of the British legacy of history-writing in India) and that they are Orientalist in nature. The thesis comments on the conceptual resources of contemporary feminism in India by raising historical questions about the emergence of feminism and charts the differences and similarities between Indian and feminist epistemological discussions.
Abstract (French)
Written in 2006. Translated by Dr. Leo Thiers Vidal.
Champs disciplinaires: Cultural Studies. Etudes Genre.
Titre du projet: Akka Mahadevi, une rebelle, une sainte et une poétesse ? Problèmes pour une épistémologie féministe en Inde.
Sujet de l’étude
Ce projet de recherche s’intéresse aux recherches actuelles en épistémologies féministe et indienne. Nous proposons notamment d’analyser la façon dont les notions de vie, de monde, de réalité, de subjectivité et de sexualité sont présentes ou non dans ces épistémologies respectives. Afin de pouvoir limiter le champ de recherche, nous avons décidé d’étudier plus avant les écrits d’une « femme » d’Inde médiévale dont le propos était principalement – tel de nombreuses autres personnes « éclairées » de son époque au sein de l’Anubhava Mantapa (un forum où le savoir fondé sur l’expérience était discuté) – que les différences de sexe/genre, de classe ou de caste (jaati) n’avaient pas d’importance quant il s’agit de la quête de savoir. L’analyse des écrits d’Akka Mahadevi est à notre avis particulièrement pertinente pour comprendre les problèmes et les questions qu’implique l’étude des épistémologies féministes et indiennes.
Akka Mahadevi, une femme appartenant à la tradition[1] bhakti (dévotion) du douzième siècle au sein de l’Etat actuel du Karnataka (Sud de l’Inde), est donc l’objet central de notre recherche. Les manuels d’histoire ainsi que le consensus dégagé par les chercheurs nous apprennent qu’elle écrivait de la poésie (vachanas), se rebellait contre les mœurs de son époque et les contraintes imposées aux femmes. Au-delà de cette place consacrée – offerte par les interprétations modernes de ses écrits et son époque - Akka Mahadevi occupe une autre place : celle de sainte - d’une personne « spirituelle » ayant trouvé et aimant « Dieu » et qui est décédée à l’âge de 23 ans. Elle est vénérée à travers l’Etat du Karnataka, des temples sont construits, des louanges chantées et d’amples vachanas sont écrits à son sujet. « Auteur » de plus de quatre cents vachanas rédigés en Kannada, elle est la métaphore exemplaire et continue des premiers écrits de femmes en Kannada. Selon certaines sources historiques, Akka Mahadevi est supposée avoir « vagabondé nue », rejetant son mari Roi, en quête de Chennamallikarjuna, sa istadevata (divinité favorite). Il existe des images et des idoles la représentant avec de longues tresses. Les recherches féministes perçoivent Akka Mahadevi comme une femme ayant résisté aux pressions patriarcales à travers sa volonté d’agir tel que décrit (Manushi N° 50, 51, 52, 1989; Tharu et Lalita 1991; Ramaswamy 1991). Elle est perçue comme une source d’inspiration pour le féminisme contemporain et est acclamée comme une féministe indigène à l’histoire de l’Inde.
L’hypothèse formulée dans le cadre de ce projet est que cette analyse féministe d’Akka Mahadevi s’appuie sur une lecture sélective de ses vachanas et constitue une lecture de nature orientaliste. Les lectures féministes des écrits d’Akka Mahadevi s’appuient majoritairement sur des vachanas critiquant la taxonomie démarquant les hommes des femmes et vice versa. Il existe néanmoins peu d’éléments attestant qu’il s’agissait là d’un commentaire relatif à l’organisation sociale de son époque. Le fait qu’elle ait quitté son mari Roi, Kaushika, afin de trouver son amant Dieu est interprété comme un acte de courage et d’agentivité. De telles interprétations d’Akka Mahadevi mobilisent une notion simplifiée de la catégorie « femmes » et s’accompagnent de toute une série de présomptions relatives au savoir qui demeurent confuses. De plus, la plupart de ces lectures d’Akka Mahadevi la construisent en « grande femme » aux prises avec une époque barbare et rétrograde. Il est à notre avis ironique que les féministes contemporaines autant que les colonisateurs britanniques perçoivent l’Inde comme barbare et rétrograde. Cela implique en effet que les féministes reprennent non seulement la perception européenne selon laquelle les femmes étaient maltraitées en Inde mais également les notions victoriennes de sexualité, véhiculées par les colonisateurs. Alors que de nouvelles analyses historiques de la sexualité occidentale sont écrites – tels les écrits de Foucault et de Laqueur – il importe de réexaminer la notion de sexualité dans l’Inde ancienne et médiévale – pour autant qu’elle y existait. Grâce à l’outil méthodologique foucaldien, il est de notre avis que dans la mesure où les deux types de lecture – féministe et spirituelle – sont possibles, il n’est pas possible d’être certain de leur fiabilité. Nous considérons comme essentielle et unique en son genre la contribution de Foucault à l’épistémologie, en particulier son analyse en termes de discours et de généalogie. Face à des lectures contestées, la nature ad hoc des théories est rendue prégnante. Cela indique qu’il est possible que les questions formulées soient erronées. Les catégories et les objets deviennent donc suspects. Ces objets de recherche ont-ils été constitués à travers notre mise en mots, à travers la création d’un discours à leur sujet ? Si c’est le cas, cela a-t-il été fait afin d’accroître le savoir ? Une telle catégorisation sert-elle un but, disons, une meilleure compréhension de l’époque ou ne fait-elle qu’obscurcir encore plus notre compréhension ?
Des analyses de la période coloniale indiquent également que de telles lectures féministes relèvent bien de la formation d’un discours. Notre intention avec ce projet est de montrer la façon dont les épistémologies indiennes remettent en cause les épistémologies féministes existantes et peuvent profondément modifier le féminisme en tant que champ de recherche, en tant qu’épistémologie et en tant que pratique politique. Nous développerons les cadres conceptuels nécessaires à un tel féminisme et nous analyserons l’émergence du féminisme en Occident ainsi que ce qu’il y a de spécifiquement occidental à cette émergence. En parallèle, une analyse approfondie de l’épistémologie adoptée par Akka Mahadevi sera proposée.
Nous souhaitons nous concentrer sur deux questions et affiner nos conclusions concernant ces questions. En premier : quelles questions posent les vachanas d’Akka Mahadevi à la recherche actuelle relative à ce que sont les textes (poésie). En second : quelles questions posent la société, la culture et l’épistémologie indiennes à la recherche actuelle en épistémologie féministe.
Ce projet a d’abord vu le jour suite à la perception d’un fait empirique vérifiable : la très large résistance au féminisme. Cette résistance est profondément ancrée et ne peut pas être considérée comme étant uniquement dû au stéréotype commun relatif au féminisme – cette résistance ne disparaîtrait pas si ce stéréotype est remplacé par une image plus appropriée. Nous pensons que cette résistance au féminisme représente un malaise plus profond, en fait un désaccord de fond. Ce désaccord trouve ses origines dans les concepts de « mondes vécus » (life-worlds) que les Indiens intègrent à travers leur culture. Cette résistance est fondée sur l’expérience qu’ils font du monde. Le féminisme n’a pas pris en considération ces conceptions et il a repris les notions de subjectivité et de sexualité qui ne concordent pas avec l’expérience vécue des Indiens. La recherche féministe actuelle transforme cette résistance en quelque chose d’incorrigible, causée par des mauvaises habitudes de pensée et de vécue. C’est à ce sujet que notre étude constituera une contribution significative et créera un dialogue entre le sens commun et les champs de recherche scientifique. Un tel décalage est par ailleurs confirmé par Maithreyi Chatterjee (2001), Veena Das (1991) et d’autres scientifiques.
Que caractérise précisément le féminisme indien ?
Ce projet souhaite également aborder la nature, les courants et les habitudes de pensée au sein du féminisme indien. Suite à l’essai Under Western Eyes de Chandra Talpade Mohanty, de très nombreux scientifiques ont pris conscience des présupposés occidentaux, blancs et de classe moyenne contaminant ce qui est globalement perçu comme étant le féminisme. De quelle façon le féminisme indien peut-il être sensible à ces questions, l’a-t-il l’été, peut-il mobiliser des ressources conceptuelles à ce but ? Et quelles seront ces ressources ? Ces questions pertinentes n’ont pas encore reçu de réponses adéquates et notre ambition est de formuler ces réponses.
Notre intention est d’étudier les féminismes français à titre d’exemple du féminisme occidental. Nous souhaitons étudier son émergence, ses spécificités et ses similarités avec les féminismes indiens. Nous n’affirmons pas que les féminismes français sont occidentaux mais notre intention est de montrer la façon dont, la raison pour laquelle et les endroits où cela pourrait être le cas. Il est intéressant de noter la nature profondément différente de l’appel à la liberté, l’égalité et la fraternité ou du discours des droits humains en Inde ainsi que le manque de foi dans les mécanismes d’Etat, la loi ou les discours sur les droits humains. Les chercheurs ayant reconnu que le discours relatif aux droits humains n’a pas pris racine en Inde, partagent ce constat. Ce constat est souvent accompagné d’une critique du développement. En fait, cette critique ne concerne que le développement inégal (voir par exemple, Amartya Sen 2000, 2004, 2005). Néanmoins, nous tenterons de démontrer que des raisons épistémologiques plus profondes peuvent expliquer pourquoi ces visions du monde ne prennent pas racine en Inde.
Nous souhaitons également analyser les façons similaires selon lesquelles l’épistémologie et la pratique politique sont séparées en Inde et en France. En Inde aussi, des courants adoptent des positions similaires à celle de Delphy et d’Irigaray – formant les deux extrémités du spectre. La recherche de Joan Scott sur les premiers arguments des féministes suite à la Révolution française inspire également notre travail.
Approche méthodologique
Les recherches que nous avons menées ces dernières années nous ont fait comprendre qu’il n’existait pas toujours une méthodologie facilement adaptable à nos objets d’étude. Il s’agit plutôt de créer une méthodologie adaptée à nos objets à travers le processus même de la recherche. Nous partageons avec Sandra Harding (1989) l’idée que la méthodologie féministe implique simultanément une méthode, une méthodologie et une épistémologie scientifiques. Et dans la mesure où ce projet lui-même porte sur l’épistémologie, le développement de perspectives compatibles avec les épistémologies indiennes a constitué un réel défi. La notion foucaldienne de formation de discours nous a été utile pour élaborer notre problématique de recherche. Les idées foucaldiennes de ars erotica et de scientia sexualis ont également été utiles pour questionner la sexualité et la différence sexuelle en Inde. De nombreux autres débats dans différentes disciplines ont ensuite nourri notre travail.
L’expérience vécue a été importante pour ma recherche autant comme méthode que comme concept puisque il s’agit là d’un nœud où le féminisme et les traditions épistémologiques indiennes se rencontrent. Nous avons initié cette recherche en prenant en considération l’expérience vécue de celles et ceux qui ressentaient une forte dissonance avec le féminisme et qui revendiquaient donc un accès alternatif au monde.
L’approche méthodologique de Harding (1991) – demandant à ce que les vies concrètes des femmes forment le point de départ des recherches féministes – entretient un rapport particulier avec les affirmations indiennes relatives à la nature de la réalité. Il existe des courants dans les traditions indiennes qui orientent les individus au sein de cette culture à ce qu’ils abandonnent l’agentivité, ou la notion de posséder un soi. Ils incitent à comprendre la relation entre ce qu’il se passe dans le monde et soi-même comme étant non causal. La relation que les traditions indiennes proposent entre le social et l’épistémique (constitués en deux domaines différents en Occident et dans les sciences sociales) relève quelque fois simplement du domaine de « l’éthique ». La recherche d’un domaine exclusivement social peut donc rencontrer un discours éthique se transformant en méditations à l’apparence ésotérique. Ces problèmes méthodologiques renvoyaient à leur tour à des problèmes épistémologiques et ils se sont mutuellement éclairés.
L’objectif de ce travail est notamment d’améliorer les approches féministes méthodologiques ayant critiqué la méthodologie des sciences sociales. Ce projet est ambitieux et cherche à affiner et innover une méthodologie sensible et déjà mise à jour.
[1] Les historiens considèrent que le mouvement bhakti a existé entre le huitième et le douzième siècle de l’époque médiévale indienne. Durant cette période un nombre grandissant de personnes choisissait de vivre en vagabond, humblement, chantant et dansant en hommage à leurs divinités favorites. Selon l’épistémologie indienne, bhakti constitue le quatrième chemin à travers lequel il est possible d’acquérir un savoir.
Champs disciplinaires: Cultural Studies. Etudes Genre.
Titre du projet: Akka Mahadevi, une rebelle, une sainte et une poétesse ? Problèmes pour une épistémologie féministe en Inde.
Sujet de l’étude
Ce projet de recherche s’intéresse aux recherches actuelles en épistémologies féministe et indienne. Nous proposons notamment d’analyser la façon dont les notions de vie, de monde, de réalité, de subjectivité et de sexualité sont présentes ou non dans ces épistémologies respectives. Afin de pouvoir limiter le champ de recherche, nous avons décidé d’étudier plus avant les écrits d’une « femme » d’Inde médiévale dont le propos était principalement – tel de nombreuses autres personnes « éclairées » de son époque au sein de l’Anubhava Mantapa (un forum où le savoir fondé sur l’expérience était discuté) – que les différences de sexe/genre, de classe ou de caste (jaati) n’avaient pas d’importance quant il s’agit de la quête de savoir. L’analyse des écrits d’Akka Mahadevi est à notre avis particulièrement pertinente pour comprendre les problèmes et les questions qu’implique l’étude des épistémologies féministes et indiennes.
Akka Mahadevi, une femme appartenant à la tradition[1] bhakti (dévotion) du douzième siècle au sein de l’Etat actuel du Karnataka (Sud de l’Inde), est donc l’objet central de notre recherche. Les manuels d’histoire ainsi que le consensus dégagé par les chercheurs nous apprennent qu’elle écrivait de la poésie (vachanas), se rebellait contre les mœurs de son époque et les contraintes imposées aux femmes. Au-delà de cette place consacrée – offerte par les interprétations modernes de ses écrits et son époque - Akka Mahadevi occupe une autre place : celle de sainte - d’une personne « spirituelle » ayant trouvé et aimant « Dieu » et qui est décédée à l’âge de 23 ans. Elle est vénérée à travers l’Etat du Karnataka, des temples sont construits, des louanges chantées et d’amples vachanas sont écrits à son sujet. « Auteur » de plus de quatre cents vachanas rédigés en Kannada, elle est la métaphore exemplaire et continue des premiers écrits de femmes en Kannada. Selon certaines sources historiques, Akka Mahadevi est supposée avoir « vagabondé nue », rejetant son mari Roi, en quête de Chennamallikarjuna, sa istadevata (divinité favorite). Il existe des images et des idoles la représentant avec de longues tresses. Les recherches féministes perçoivent Akka Mahadevi comme une femme ayant résisté aux pressions patriarcales à travers sa volonté d’agir tel que décrit (Manushi N° 50, 51, 52, 1989; Tharu et Lalita 1991; Ramaswamy 1991). Elle est perçue comme une source d’inspiration pour le féminisme contemporain et est acclamée comme une féministe indigène à l’histoire de l’Inde.
L’hypothèse formulée dans le cadre de ce projet est que cette analyse féministe d’Akka Mahadevi s’appuie sur une lecture sélective de ses vachanas et constitue une lecture de nature orientaliste. Les lectures féministes des écrits d’Akka Mahadevi s’appuient majoritairement sur des vachanas critiquant la taxonomie démarquant les hommes des femmes et vice versa. Il existe néanmoins peu d’éléments attestant qu’il s’agissait là d’un commentaire relatif à l’organisation sociale de son époque. Le fait qu’elle ait quitté son mari Roi, Kaushika, afin de trouver son amant Dieu est interprété comme un acte de courage et d’agentivité. De telles interprétations d’Akka Mahadevi mobilisent une notion simplifiée de la catégorie « femmes » et s’accompagnent de toute une série de présomptions relatives au savoir qui demeurent confuses. De plus, la plupart de ces lectures d’Akka Mahadevi la construisent en « grande femme » aux prises avec une époque barbare et rétrograde. Il est à notre avis ironique que les féministes contemporaines autant que les colonisateurs britanniques perçoivent l’Inde comme barbare et rétrograde. Cela implique en effet que les féministes reprennent non seulement la perception européenne selon laquelle les femmes étaient maltraitées en Inde mais également les notions victoriennes de sexualité, véhiculées par les colonisateurs. Alors que de nouvelles analyses historiques de la sexualité occidentale sont écrites – tels les écrits de Foucault et de Laqueur – il importe de réexaminer la notion de sexualité dans l’Inde ancienne et médiévale – pour autant qu’elle y existait. Grâce à l’outil méthodologique foucaldien, il est de notre avis que dans la mesure où les deux types de lecture – féministe et spirituelle – sont possibles, il n’est pas possible d’être certain de leur fiabilité. Nous considérons comme essentielle et unique en son genre la contribution de Foucault à l’épistémologie, en particulier son analyse en termes de discours et de généalogie. Face à des lectures contestées, la nature ad hoc des théories est rendue prégnante. Cela indique qu’il est possible que les questions formulées soient erronées. Les catégories et les objets deviennent donc suspects. Ces objets de recherche ont-ils été constitués à travers notre mise en mots, à travers la création d’un discours à leur sujet ? Si c’est le cas, cela a-t-il été fait afin d’accroître le savoir ? Une telle catégorisation sert-elle un but, disons, une meilleure compréhension de l’époque ou ne fait-elle qu’obscurcir encore plus notre compréhension ?
Des analyses de la période coloniale indiquent également que de telles lectures féministes relèvent bien de la formation d’un discours. Notre intention avec ce projet est de montrer la façon dont les épistémologies indiennes remettent en cause les épistémologies féministes existantes et peuvent profondément modifier le féminisme en tant que champ de recherche, en tant qu’épistémologie et en tant que pratique politique. Nous développerons les cadres conceptuels nécessaires à un tel féminisme et nous analyserons l’émergence du féminisme en Occident ainsi que ce qu’il y a de spécifiquement occidental à cette émergence. En parallèle, une analyse approfondie de l’épistémologie adoptée par Akka Mahadevi sera proposée.
Nous souhaitons nous concentrer sur deux questions et affiner nos conclusions concernant ces questions. En premier : quelles questions posent les vachanas d’Akka Mahadevi à la recherche actuelle relative à ce que sont les textes (poésie). En second : quelles questions posent la société, la culture et l’épistémologie indiennes à la recherche actuelle en épistémologie féministe.
Ce projet a d’abord vu le jour suite à la perception d’un fait empirique vérifiable : la très large résistance au féminisme. Cette résistance est profondément ancrée et ne peut pas être considérée comme étant uniquement dû au stéréotype commun relatif au féminisme – cette résistance ne disparaîtrait pas si ce stéréotype est remplacé par une image plus appropriée. Nous pensons que cette résistance au féminisme représente un malaise plus profond, en fait un désaccord de fond. Ce désaccord trouve ses origines dans les concepts de « mondes vécus » (life-worlds) que les Indiens intègrent à travers leur culture. Cette résistance est fondée sur l’expérience qu’ils font du monde. Le féminisme n’a pas pris en considération ces conceptions et il a repris les notions de subjectivité et de sexualité qui ne concordent pas avec l’expérience vécue des Indiens. La recherche féministe actuelle transforme cette résistance en quelque chose d’incorrigible, causée par des mauvaises habitudes de pensée et de vécue. C’est à ce sujet que notre étude constituera une contribution significative et créera un dialogue entre le sens commun et les champs de recherche scientifique. Un tel décalage est par ailleurs confirmé par Maithreyi Chatterjee (2001), Veena Das (1991) et d’autres scientifiques.
Que caractérise précisément le féminisme indien ?
Ce projet souhaite également aborder la nature, les courants et les habitudes de pensée au sein du féminisme indien. Suite à l’essai Under Western Eyes de Chandra Talpade Mohanty, de très nombreux scientifiques ont pris conscience des présupposés occidentaux, blancs et de classe moyenne contaminant ce qui est globalement perçu comme étant le féminisme. De quelle façon le féminisme indien peut-il être sensible à ces questions, l’a-t-il l’été, peut-il mobiliser des ressources conceptuelles à ce but ? Et quelles seront ces ressources ? Ces questions pertinentes n’ont pas encore reçu de réponses adéquates et notre ambition est de formuler ces réponses.
Notre intention est d’étudier les féminismes français à titre d’exemple du féminisme occidental. Nous souhaitons étudier son émergence, ses spécificités et ses similarités avec les féminismes indiens. Nous n’affirmons pas que les féminismes français sont occidentaux mais notre intention est de montrer la façon dont, la raison pour laquelle et les endroits où cela pourrait être le cas. Il est intéressant de noter la nature profondément différente de l’appel à la liberté, l’égalité et la fraternité ou du discours des droits humains en Inde ainsi que le manque de foi dans les mécanismes d’Etat, la loi ou les discours sur les droits humains. Les chercheurs ayant reconnu que le discours relatif aux droits humains n’a pas pris racine en Inde, partagent ce constat. Ce constat est souvent accompagné d’une critique du développement. En fait, cette critique ne concerne que le développement inégal (voir par exemple, Amartya Sen 2000, 2004, 2005). Néanmoins, nous tenterons de démontrer que des raisons épistémologiques plus profondes peuvent expliquer pourquoi ces visions du monde ne prennent pas racine en Inde.
Nous souhaitons également analyser les façons similaires selon lesquelles l’épistémologie et la pratique politique sont séparées en Inde et en France. En Inde aussi, des courants adoptent des positions similaires à celle de Delphy et d’Irigaray – formant les deux extrémités du spectre. La recherche de Joan Scott sur les premiers arguments des féministes suite à la Révolution française inspire également notre travail.
Approche méthodologique
Les recherches que nous avons menées ces dernières années nous ont fait comprendre qu’il n’existait pas toujours une méthodologie facilement adaptable à nos objets d’étude. Il s’agit plutôt de créer une méthodologie adaptée à nos objets à travers le processus même de la recherche. Nous partageons avec Sandra Harding (1989) l’idée que la méthodologie féministe implique simultanément une méthode, une méthodologie et une épistémologie scientifiques. Et dans la mesure où ce projet lui-même porte sur l’épistémologie, le développement de perspectives compatibles avec les épistémologies indiennes a constitué un réel défi. La notion foucaldienne de formation de discours nous a été utile pour élaborer notre problématique de recherche. Les idées foucaldiennes de ars erotica et de scientia sexualis ont également été utiles pour questionner la sexualité et la différence sexuelle en Inde. De nombreux autres débats dans différentes disciplines ont ensuite nourri notre travail.
L’expérience vécue a été importante pour ma recherche autant comme méthode que comme concept puisque il s’agit là d’un nœud où le féminisme et les traditions épistémologiques indiennes se rencontrent. Nous avons initié cette recherche en prenant en considération l’expérience vécue de celles et ceux qui ressentaient une forte dissonance avec le féminisme et qui revendiquaient donc un accès alternatif au monde.
L’approche méthodologique de Harding (1991) – demandant à ce que les vies concrètes des femmes forment le point de départ des recherches féministes – entretient un rapport particulier avec les affirmations indiennes relatives à la nature de la réalité. Il existe des courants dans les traditions indiennes qui orientent les individus au sein de cette culture à ce qu’ils abandonnent l’agentivité, ou la notion de posséder un soi. Ils incitent à comprendre la relation entre ce qu’il se passe dans le monde et soi-même comme étant non causal. La relation que les traditions indiennes proposent entre le social et l’épistémique (constitués en deux domaines différents en Occident et dans les sciences sociales) relève quelque fois simplement du domaine de « l’éthique ». La recherche d’un domaine exclusivement social peut donc rencontrer un discours éthique se transformant en méditations à l’apparence ésotérique. Ces problèmes méthodologiques renvoyaient à leur tour à des problèmes épistémologiques et ils se sont mutuellement éclairés.
L’objectif de ce travail est notamment d’améliorer les approches féministes méthodologiques ayant critiqué la méthodologie des sciences sociales. Ce projet est ambitieux et cherche à affiner et innover une méthodologie sensible et déjà mise à jour.
[1] Les historiens considèrent que le mouvement bhakti a existé entre le huitième et le douzième siècle de l’époque médiévale indienne. Durant cette période un nombre grandissant de personnes choisissait de vivre en vagabond, humblement, chantant et dansant en hommage à leurs divinités favorites. Selon l’épistémologie indienne, bhakti constitue le quatrième chemin à travers lequel il est possible d’acquérir un savoir.
Contents
Acknowledgements
Chapter 1: Introduction
1.1 Feminism and the Indian Traditions
1.2 The inadequacy of feminist approaches to the Indian Traditions
1.3 The persistence of the research problem despite self-criticality
1.4 Restating the Problem/Stating the Hypothesis
1.5 A note on Methodology
1.6 A brief history of the bhakti (Vachana) ‘movement’
Chapter 2: Examining Interpretations of Akka Mahadevi
2.1 Primary Sources: Vachanas and hagiographies?
2.2 Secondary Resources
2.2 a Akka Mahadevi, a saint/bhakta?
2.2 b Akka Mahadevi, a poet?
2.2 c Akka Mahadevi, a rebel/feminist/social reformer?
2.3 Conclusion—Feminist Interpretations—Textualization—Orientalism
Chapter 3: Re-reading sources—through a history/theory of feminism
3.1 One theory of the emergence of feminism
3.2 The absence of ‘law substituting truth’ in the Vachanas
3.3 Conceptual arguments for the absence of Law
3.4 The absence of Law in Hagiographical Texts
3.5 On the construction of sexual difference on false basis in the Vachanas and the hagiographical texts
3.6 A second look at the dharmashastra texts
3.7 Conclusion—On the nature of vachanas and the dharmashastras and their similarities and differences—On structures and agency.
Chapter 4: The Indian Traditions
4.1 Problems of Coherence—Monothiesm—The Vedas, Vedanta and Shankara’s Advaita.
4.2 Clarifying towards coherence—What/Who are Gods? What is their epistemological value?—Puranas— Rituals/Vratas/Mantras—Truth/Satya—Yoga—Karma/Rebirth.
4.3 Different traditions, commonalities—The different Upanishads and their commentaries—Commonalities between ‘Hinduism’ and ‘Buddhism’—Atmajnyana and the Materialistic Tradition—Asceticism versus Erotics or What Foucault got right about the East—More Commonalities: Hinduism and Veerashaivism.
4.4 Bhakti in the Indian traditions—Bhakti and the Rituals—Is Bhakti Anti-Veda?—Bhakti and the Social—Bhakti and Caste—The Shoonyasampadanes—Conclusion.
Chapter 5: Problems for a Feminist Epistemology in India.
5.1 Studying some problems in feminist epistemology
5.1 a Excluding women from inquiry.
5.1 b Denying women epistemic authority.
5.1 c Denigrating women’s “feminine” cognitive styles and modes of knowledge.
5.1 d Producing theories of women that represent them as inferior, deviant…
5.2 Sexual difference/Streedharma
5.2 a Bhakti and Women
5.2 b Is Bhakti Feminine?
5.3 Feminism and colonialism/Early feminism/A History of patriarchy in India?—Conclusion
Chapter 6: Conclusion.
Bibliography.
Chapter 1: Introduction
1.1 Feminism and the Indian Traditions
1.2 The inadequacy of feminist approaches to the Indian Traditions
1.3 The persistence of the research problem despite self-criticality
1.4 Restating the Problem/Stating the Hypothesis
1.5 A note on Methodology
1.6 A brief history of the bhakti (Vachana) ‘movement’
Chapter 2: Examining Interpretations of Akka Mahadevi
2.1 Primary Sources: Vachanas and hagiographies?
2.2 Secondary Resources
2.2 a Akka Mahadevi, a saint/bhakta?
2.2 b Akka Mahadevi, a poet?
2.2 c Akka Mahadevi, a rebel/feminist/social reformer?
2.3 Conclusion—Feminist Interpretations—Textualization—Orientalism
Chapter 3: Re-reading sources—through a history/theory of feminism
3.1 One theory of the emergence of feminism
3.2 The absence of ‘law substituting truth’ in the Vachanas
3.3 Conceptual arguments for the absence of Law
3.4 The absence of Law in Hagiographical Texts
3.5 On the construction of sexual difference on false basis in the Vachanas and the hagiographical texts
3.6 A second look at the dharmashastra texts
3.7 Conclusion—On the nature of vachanas and the dharmashastras and their similarities and differences—On structures and agency.
Chapter 4: The Indian Traditions
4.1 Problems of Coherence—Monothiesm—The Vedas, Vedanta and Shankara’s Advaita.
4.2 Clarifying towards coherence—What/Who are Gods? What is their epistemological value?—Puranas— Rituals/Vratas/Mantras—Truth/Satya—Yoga—Karma/Rebirth.
4.3 Different traditions, commonalities—The different Upanishads and their commentaries—Commonalities between ‘Hinduism’ and ‘Buddhism’—Atmajnyana and the Materialistic Tradition—Asceticism versus Erotics or What Foucault got right about the East—More Commonalities: Hinduism and Veerashaivism.
4.4 Bhakti in the Indian traditions—Bhakti and the Rituals—Is Bhakti Anti-Veda?—Bhakti and the Social—Bhakti and Caste—The Shoonyasampadanes—Conclusion.
Chapter 5: Problems for a Feminist Epistemology in India.
5.1 Studying some problems in feminist epistemology
5.1 a Excluding women from inquiry.
5.1 b Denying women epistemic authority.
5.1 c Denigrating women’s “feminine” cognitive styles and modes of knowledge.
5.1 d Producing theories of women that represent them as inferior, deviant…
5.2 Sexual difference/Streedharma
5.2 a Bhakti and Women
5.2 b Is Bhakti Feminine?
5.3 Feminism and colonialism/Early feminism/A History of patriarchy in India?—Conclusion
Chapter 6: Conclusion.
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Ramanujan, A K. “The Clay Mother-in-law: A South Indian Folktale” The Collected Essays of A K Ramanujan, General ed: Vinay Dharwadker, Oxford University Press, Oxford, New York: 1999. P352- 357.
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Ramanujan, A K. “The Myths of Bhakti: Images of Siva in Saiva Poetry” The Collected Essays of A K Ramanujan, General ed: Vinay Dharwadker, Oxford University Press, Oxford, New York: 1999.
Ramanujan, A K. “Towards a Counter-System: Women’s Tales” The Collected Essays of A K Ramanujan, General ed: Vinay Dharwadker, Oxford University Press, Oxford, New York: 1999.
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Thukral, Uma. “The Avatar Docrtine in the Kabir Panth.” 1996. InBhakti Religion in North India: Community, Identity and political Action. Ed. David Lorenzen. Delhi: Manohar.
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Radhkrishnan, Sarvepalli. 2000. “Personal Experience of God” In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
Sivaraksa, Sula. 2000. “Engaged Buddhism”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
Buddhadasa. 2000. “No Religion”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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Questions of King Milinda. 2000 “No Self” In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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The Tibetan Book of the Dead. 2000. “Death and Rebirth”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
The Carvaka School. 2000. “Ancient Indian Materialism” In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
Dharmasiri, Gunapala. 2000. “Budhhist Ethics”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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Tzu, Lao. 2000. “Living in Tao”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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Vanita, Ruth and Saleem Kidwai (Eds). 2000. Same-sex Love in India: Readings from Literature and History. Delhi: Macmillan India.
Vanita, Ruth. “The Self is not gendered: Sulabha’s debate with King Janaka”. NWSA Jounral. Vol 15, No. 2 (Summer, 2003), pp. 76-93.
Vanita, Ruth. “The Sita who smiles: Wife as Goddess in the Adbhut Ramayana.” Manushi. No 148.
Ven. Ajahn Sumedho. 1987. Mindfulness: The Path to deathlessness. England: Amravati Publications.
Ven. Ajahn Sumedho. The Four Noble Truths. England: Amravati Publishers. www.buddhanet.net
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Vidyatheertha Foundation. 1999. Yoga, Enlightenment and Perfection of His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal. Chennai.
Wadley S Susan. 1983. “Vrats: Transformers of destiny”. In Karma: an Anthropological Inquiry. Eds. Charles F. Keyes, E. Valentine Daniel. University of California Press.
Wadley S Susan. 1999. “Women and the Hindu Tradition”, in Women in India: Two perspectives. Ed. Doranne Jacobson. New Delhi: Manohar. Pp111-135.
Davidson, Arnold I. 2001. “Appendix: Foucault, Psychoanalysis, and Pleasure.” In The Emergence of Sexuality: Historical Epistemology and the Formation of concepts. Cambridge: Harvard University Press. (209-216)
Young, Katherine K. 2002. “Om, the Vedas, and the Status of Women with special reference to Srivaisnavism.” In Jewels of Authority: Women and Textual Tradition in Hindu India. Ed. Laurie L Patton. Oxford: Oxford University Press.
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Harshananda, Swami. 2001. The Prasthanatraya: An Introduction. Bangalore: Ramakrishna Math.
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Hawley, John Stratton and Vasudha Narayanan. Eds. The Life of Hinduism. 2006. Berkeley Los Angeles London: University of California Press.
Huyler, Stephen P. 2006. “The Experience: Approaching God.” In The Life of Hinduism. Eds. John Hawley and Vasudha Narayanan. Berekeley, Los Angeles: University of California Press.
Primary scholarship in the Indian Traditions
Annamayya. 2005. God on the Hill: Temple Poems from Tirupati. Trans. Velcheru Narayana Rao and David Shulman. New York: Oxford University Press.
Andal. Thruppavai with Varanam Ayiram. Ed. Sri Vengrai V Parthasarathy. Chennai: Sri Ramakrishna Math.
Bhoosnurmath S S and Armando Menezes. Eds and trans. 1970. Shunyasampadane. Vol IV, Dharwar: Karnatak University.
Karki, Mohan Singh.2001. Kabir: Selected Couplets from the Sakhi in Transversion. Delhi: Motilal Banarsidass Publishers Private Limited.
Danielou, Alain. (Trans) The Complete Kamasutra. Indian Traditions India, USA: 1994.
Doniger, Wendy and Brian K Smith. 1991. The Laws of Manu. Kolkata: Penguin Books.
Harshananda, Swami. 1976. Shandilya Bhakti Sutras with Svapneshvara Bhasya. Bangalore: Ramakrishna Math.
Harshananda, Swami. 2007. Ganeshagita. A brief summary. Chennai: Sri Ramakrishna Math.
Harshananda, Swami. 1996. The Purushasukta: An Exegesis. Bangalore: Ramakrishna Math.
Mallanaga, Vatsyayana. 2002. Kamasutra. Eds. Wendy Doniger and Sudhir Kakar. Oxford, New York: Oxford University Press.
Maha Thera, Narada. The Manual of Abhidhamma (Abhidhammata Sangaha by Bhadanta Anuruddhàcariya ). Malaysia: Buddhist Missionary Society.
Osborne, Arthur. 1968. The Collected Works of Ramana Maharshi. Tiruvannamalai: Ramanasramam.
Osho. 202 Jokes of Mulla Nasruddin. http://www.oshoworld.com/onlinebooks/index.asp
Osho. Vigyan Bhairav Tantra.Vol 1 and 2.Talks given from 25/03/73 to 08/11/73, English Discourse series. Accessed on 6. 7. 2008.
Satsvarupa dasa Goswami and Gopiparanadhana dasa Adhikari. Narada Bhakti Sutra. The Bhaktivedanta Book Trust International, Inc. http://naradabhaktisutra.com/. Accessed on 11. 12. 2008.
Sutra on the Original vows and the attainment of merits of Ksitigarbha Bodhisattva. Trans. Miss Pitt Chin Hui. Buddha Dharma Education Association Inc.
Swami Tyagisananda. 2005. Narada Bhakti Sutras. Chennai: Ramakrishna Math.
Shankaracharya. 2005 (18th impression, fp 1921) Vivekachudamani. Trans. Swami Madhavananda. Kolkata: Advaita Ashrama.
Ven. Suvanno Mahathera. The 31 Planes of Existence. Penang: Malaysia.
Vireswarananda, Swami. 2005. Brahma Sutras: According to Sri Shankara. Kolkata: Advaita Ashrama.
Virupakshananda, Swami. Trans. 2008. Samkhya Karika of Ishvara Krishna with the Tattva Kaumudi of Sri Vachaspati Mishra. Chennai: Sri Ramakrishna Math.
Vishakadatta. Rakshasa’s Ring (Mudrarakshasa, Sankrit play dated 6BC). 2005.Ed and Trans. By Michael Coulson. New York University Press. JJC Foundation.
Woodroffe, John Sir (Arthur Avalon). 1913. The Mahanirvana Tantra.
Yoga Vasishtha Saara: The Essence of Yoga Vasishtha. 2005. http://bhagavan-ramana.org/yogavasistasara.html Accessed on July 13th 2008. Tiruvannamalai: Ramanashramam.
Venkateshananda, Swami. Trans. 1992. The means to liberation: Selected verses from Valmiki’s Yoga Vashishtha. Dennis B Hill. Ed. USA.
Yogananda, Paramahamsa. 1946. Autobiography of a Yogi. CITY: Crystal Clarity Publishers.
Chaturvedi, B K. 2009. Garuda Purana. New Delhi: Diamond Books.
Ashtavakra. Ashtaavakra Samhita. 1940 fp. Trans. Swami Nityaswarupananda. Delhi: Advaita Ashrama.
Devi Mahatmyam (Glory of the Divine Mother). Trans. Swami Jagadiswarananda. Chennai: Sri Ramakrishna Math.
On Art/Art history
Bal, Mieke. 1996. “The Talking Museum” and “Museum Talk” In Double Exposures: The Subject of Cultural Analysis. London, New York: Routledge.
Bhattacharya, Rahul. 2003. “Remembering Indian Art: Plotting Journeys through Colonial and Postcolonial Discourses”. (P 394-399.) In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Blanchot, Maurice. 1971. Trans: Elizabeth Rottenberg. “The Museum, Art and Time” and “Museum Sickness”. In Friendship. California: Stanford.
Eck, Diana. 2002. "Darshan: Seeing the Hindu Divine Image in the Age of Mechanical Reproduction." In Religion, Art and Visual Culture: a cross-cultural reader. Ed. S Brent PLate. NewYork: Palgrave.
Garimella, Annapurna. 2003. “Miracles in the Park: The Design and Politics of a Contemporary Religious Space in Bangalore.” In Towards a New Art History: Studies in Indian Art. By Shivaji K Pannikkar, Parul Dave Mukherji and Deeptha Achar. New Delhi: D K Print World.
Jain, Kajri. 2007. Gods in the Bazaar: the economies of Indian Calender Art. Durham: Duke University Press.
Krisnan, Gauri Parimoo. 2003. “Constructing a Museological Paradigm of Living cultures: The Making of the South Asia Gallery at the Asian Civilizations Museum, Singapore”. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Macdonald, Sharon. 1997. “The Museum as mirror: ethnographic reflections” In After Writing Culture. Eds. Alison James et al. London and New York: Routledge.
Mazumdar, Rajani. Figure of the ‘Tapori’, Language, Gesture and Cinematic city. EPW, Vol. XXXVI, No:52, Dec 29, 2001.
Pinney, Christopher. 2007. "The Accidental Ramdev." In India's Popular Culture : Iconic Spaces and Fluid Images. Ed. Jyotindra Jain. Marga.
Ramaswamy, Sumathi. 2004. “Territorialization of deities in popular visual culture”. In Indian Popular Culture: The conquest of the world as picture. Jyotindra Jain, New Delhi: National Gallery of Modern Art.
Benstock, Shari. Women of the Left Bank. Paris, 1900-1940. Austin: University of Texas Press, 1986.
Burger, Peter. A Theory of the Avant-Garde. Manchester: University of Minnesota Press, 1984.
Shivadas, Vidya. 2003. “National Gallery of Modern Art: Museums and the Making of National Art. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Singh, Kavita. 2003. “The Museum is National”. In India: A National Culture? Ed. Geeti Sen. New Delhi, Thousand Oaks, London: Sage Publications. P 176-196.
Singh, Kavita. 2003. “Museums and theMaking of the Indian Art Historical Canon”. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Thakurta, Tapati Guha. 1998. “Instituting the Nation in Art”. In Fifty Years of Indian Art. Mumbai: Mohile Parekh Centre for the Visual Arts.
Thakurta, Tapati Guha. 2002. “The Endangered Yakshi: Careers of an Ancient Art Object in Modern India”. In History and the Present. Eds: Chatterjee and Ghosh. Delhi: Permanent Black.
Thakurta, Tapati Guha. 2003“What Makes for the ‘Authentic’ Female Nude in Indian Art? In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Thakurta, Tapati Guha. “Clothing the Goddess: The Modern Contest over Representations of Devi.” In Devi: The Great Goddess: Female Divinity in South Asian Art. Vidya Dehejia, ed. New York: Prestel, 1999, pp. 157-7.
Thakurta, Tapati Guha. “Marking Independence: the Ritual of a National Art Exhibition”. Journal of Arts and Ideas 30-31 (December. 1997), pp. 89-114.
Thakurta, Tapati Guha. “Monuments and Lost Histories: The Archaeological Imagination in Colonial India,” in Proof and Persuasion: Essays on Authority, Objectivity and Evidence, ed. Suzanne L. Marchand and Elizabeth Lunbeck (New York: Brepols Publishers, 1997), 149.
Zitzewitz, Karin. “On Signature and Citizenship: Further notes on the ‘Husain Affair’” In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
On Cinema/Film Theory
Chakravarthy, N. Manu. “Of Icons and the Spirit of the Times”, Deep Focus – a film quarterly, Vol.IX, No.1, 2001, Ed: Georgekutty A.L, Bangalore.
Mulvey. 1999. “Visual Pleasure and the Narrative Cinema.” In Film Theory and Criticism : Introductory Readings. Eds. Leo Braudy and Marshall Cohen. New York: Oxford University Press. pp 833-844.
Mulvey. “Afterthoughts on Visual Pleasure and Narrative Cinema” Inspired by King Vidor's Duel in the Sun (1946)' in Thornham, S (1999) (Ed) Feminist Film Theory A Reader, Edinburgh: Edinburgh University Press.
Eisenstein, Film Form
Eisenstein, Film Sense
Dissanayake, Wimal. 1992. “Questions of Female Subjectivity, Patriarchy and Family: Perceptions of Three Women Directors”. East-West Film Journal. Vol 6. No 2. July.
Lacan, “The Mirror Stage”
E. Ann Kaplan, "Is the Gaze Male?" (FF 119-138)
Teresa de Lauretis, "Aesthetic and Feminist Theory: Rethinking Women's Cinema". New German Critique 34.
Andre Bazin, What Is Cinema?, vol. 1.
Julia Kristeva, "Women's Time."
Judith Mayne, "Paradoxes of Spectatorship"
Prasad, Madhav. The Ideology of the Hindi Film:A Historical Construction. New Delhi: Oxford UP, 1998.
Prasad, Madhava M. 1999. 'Cine-Politics: On the Political Significance of Cinema in South India.' Journal of the Moving Image, no. 1 (Autumn).
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Sivaraksa, Sula. 2000. “Engaged Buddhism”. In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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Questions of King Milinda. 2000 “No Self” In The Philosophical Quest: A Cross-Cultural Reader. Eds. Presby et al. Boston: McGrawHill.
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Ven. Ajahn Sumedho. The Four Noble Truths. England: Amravati Publishers. www.buddhanet.net
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Vidyatheertha Foundation. 1999. Yoga, Enlightenment and Perfection of His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal. Chennai.
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Davidson, Arnold I. 2001. “Appendix: Foucault, Psychoanalysis, and Pleasure.” In The Emergence of Sexuality: Historical Epistemology and the Formation of concepts. Cambridge: Harvard University Press. (209-216)
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Eck, L Diana. “Deity: The Image of God.” 2006. In The Life of Hinduism. Eds. John Hawley and Vasudha Narayanan. Berekeley, Los Angeles: University of California Press.
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Huyler, Stephen P. 2006. “The Experience: Approaching God.” In The Life of Hinduism. Eds. John Hawley and Vasudha Narayanan. Berekeley, Los Angeles: University of California Press.
Primary scholarship in the Indian Traditions
Annamayya. 2005. God on the Hill: Temple Poems from Tirupati. Trans. Velcheru Narayana Rao and David Shulman. New York: Oxford University Press.
Andal. Thruppavai with Varanam Ayiram. Ed. Sri Vengrai V Parthasarathy. Chennai: Sri Ramakrishna Math.
Bhoosnurmath S S and Armando Menezes. Eds and trans. 1970. Shunyasampadane. Vol IV, Dharwar: Karnatak University.
Karki, Mohan Singh.2001. Kabir: Selected Couplets from the Sakhi in Transversion. Delhi: Motilal Banarsidass Publishers Private Limited.
Danielou, Alain. (Trans) The Complete Kamasutra. Indian Traditions India, USA: 1994.
Doniger, Wendy and Brian K Smith. 1991. The Laws of Manu. Kolkata: Penguin Books.
Harshananda, Swami. 1976. Shandilya Bhakti Sutras with Svapneshvara Bhasya. Bangalore: Ramakrishna Math.
Harshananda, Swami. 2007. Ganeshagita. A brief summary. Chennai: Sri Ramakrishna Math.
Harshananda, Swami. 1996. The Purushasukta: An Exegesis. Bangalore: Ramakrishna Math.
Mallanaga, Vatsyayana. 2002. Kamasutra. Eds. Wendy Doniger and Sudhir Kakar. Oxford, New York: Oxford University Press.
Maha Thera, Narada. The Manual of Abhidhamma (Abhidhammata Sangaha by Bhadanta Anuruddhàcariya ). Malaysia: Buddhist Missionary Society.
Osborne, Arthur. 1968. The Collected Works of Ramana Maharshi. Tiruvannamalai: Ramanasramam.
Osho. 202 Jokes of Mulla Nasruddin. http://www.oshoworld.com/onlinebooks/index.asp
Osho. Vigyan Bhairav Tantra.Vol 1 and 2.Talks given from 25/03/73 to 08/11/73, English Discourse series. Accessed on 6. 7. 2008.
Satsvarupa dasa Goswami and Gopiparanadhana dasa Adhikari. Narada Bhakti Sutra. The Bhaktivedanta Book Trust International, Inc. http://naradabhaktisutra.com/. Accessed on 11. 12. 2008.
Sutra on the Original vows and the attainment of merits of Ksitigarbha Bodhisattva. Trans. Miss Pitt Chin Hui. Buddha Dharma Education Association Inc.
Swami Tyagisananda. 2005. Narada Bhakti Sutras. Chennai: Ramakrishna Math.
Shankaracharya. 2005 (18th impression, fp 1921) Vivekachudamani. Trans. Swami Madhavananda. Kolkata: Advaita Ashrama.
Ven. Suvanno Mahathera. The 31 Planes of Existence. Penang: Malaysia.
Vireswarananda, Swami. 2005. Brahma Sutras: According to Sri Shankara. Kolkata: Advaita Ashrama.
Virupakshananda, Swami. Trans. 2008. Samkhya Karika of Ishvara Krishna with the Tattva Kaumudi of Sri Vachaspati Mishra. Chennai: Sri Ramakrishna Math.
Vishakadatta. Rakshasa’s Ring (Mudrarakshasa, Sankrit play dated 6BC). 2005.Ed and Trans. By Michael Coulson. New York University Press. JJC Foundation.
Woodroffe, John Sir (Arthur Avalon). 1913. The Mahanirvana Tantra.
Yoga Vasishtha Saara: The Essence of Yoga Vasishtha. 2005. http://bhagavan-ramana.org/yogavasistasara.html Accessed on July 13th 2008. Tiruvannamalai: Ramanashramam.
Venkateshananda, Swami. Trans. 1992. The means to liberation: Selected verses from Valmiki’s Yoga Vashishtha. Dennis B Hill. Ed. USA.
Yogananda, Paramahamsa. 1946. Autobiography of a Yogi. CITY: Crystal Clarity Publishers.
Chaturvedi, B K. 2009. Garuda Purana. New Delhi: Diamond Books.
Ashtavakra. Ashtaavakra Samhita. 1940 fp. Trans. Swami Nityaswarupananda. Delhi: Advaita Ashrama.
Devi Mahatmyam (Glory of the Divine Mother). Trans. Swami Jagadiswarananda. Chennai: Sri Ramakrishna Math.
On Art/Art history
Bal, Mieke. 1996. “The Talking Museum” and “Museum Talk” In Double Exposures: The Subject of Cultural Analysis. London, New York: Routledge.
Bhattacharya, Rahul. 2003. “Remembering Indian Art: Plotting Journeys through Colonial and Postcolonial Discourses”. (P 394-399.) In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Blanchot, Maurice. 1971. Trans: Elizabeth Rottenberg. “The Museum, Art and Time” and “Museum Sickness”. In Friendship. California: Stanford.
Eck, Diana. 2002. "Darshan: Seeing the Hindu Divine Image in the Age of Mechanical Reproduction." In Religion, Art and Visual Culture: a cross-cultural reader. Ed. S Brent PLate. NewYork: Palgrave.
Garimella, Annapurna. 2003. “Miracles in the Park: The Design and Politics of a Contemporary Religious Space in Bangalore.” In Towards a New Art History: Studies in Indian Art. By Shivaji K Pannikkar, Parul Dave Mukherji and Deeptha Achar. New Delhi: D K Print World.
Jain, Kajri. 2007. Gods in the Bazaar: the economies of Indian Calender Art. Durham: Duke University Press.
Krisnan, Gauri Parimoo. 2003. “Constructing a Museological Paradigm of Living cultures: The Making of the South Asia Gallery at the Asian Civilizations Museum, Singapore”. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Macdonald, Sharon. 1997. “The Museum as mirror: ethnographic reflections” In After Writing Culture. Eds. Alison James et al. London and New York: Routledge.
Mazumdar, Rajani. Figure of the ‘Tapori’, Language, Gesture and Cinematic city. EPW, Vol. XXXVI, No:52, Dec 29, 2001.
Pinney, Christopher. 2007. "The Accidental Ramdev." In India's Popular Culture : Iconic Spaces and Fluid Images. Ed. Jyotindra Jain. Marga.
Ramaswamy, Sumathi. 2004. “Territorialization of deities in popular visual culture”. In Indian Popular Culture: The conquest of the world as picture. Jyotindra Jain, New Delhi: National Gallery of Modern Art.
Benstock, Shari. Women of the Left Bank. Paris, 1900-1940. Austin: University of Texas Press, 1986.
Burger, Peter. A Theory of the Avant-Garde. Manchester: University of Minnesota Press, 1984.
Shivadas, Vidya. 2003. “National Gallery of Modern Art: Museums and the Making of National Art. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Singh, Kavita. 2003. “The Museum is National”. In India: A National Culture? Ed. Geeti Sen. New Delhi, Thousand Oaks, London: Sage Publications. P 176-196.
Singh, Kavita. 2003. “Museums and theMaking of the Indian Art Historical Canon”. In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Thakurta, Tapati Guha. 1998. “Instituting the Nation in Art”. In Fifty Years of Indian Art. Mumbai: Mohile Parekh Centre for the Visual Arts.
Thakurta, Tapati Guha. 2002. “The Endangered Yakshi: Careers of an Ancient Art Object in Modern India”. In History and the Present. Eds: Chatterjee and Ghosh. Delhi: Permanent Black.
Thakurta, Tapati Guha. 2003“What Makes for the ‘Authentic’ Female Nude in Indian Art? In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
Thakurta, Tapati Guha. “Clothing the Goddess: The Modern Contest over Representations of Devi.” In Devi: The Great Goddess: Female Divinity in South Asian Art. Vidya Dehejia, ed. New York: Prestel, 1999, pp. 157-7.
Thakurta, Tapati Guha. “Marking Independence: the Ritual of a National Art Exhibition”. Journal of Arts and Ideas 30-31 (December. 1997), pp. 89-114.
Thakurta, Tapati Guha. “Monuments and Lost Histories: The Archaeological Imagination in Colonial India,” in Proof and Persuasion: Essays on Authority, Objectivity and Evidence, ed. Suzanne L. Marchand and Elizabeth Lunbeck (New York: Brepols Publishers, 1997), 149.
Zitzewitz, Karin. “On Signature and Citizenship: Further notes on the ‘Husain Affair’” In Essays presented in honour of Prof. Ratan Parimoo. Towards a New Art History: Studies in Indian Art. Eds. Shivaji K Panikkar et al. New Delhi: D K Printworld (P) Ltd.
On Cinema/Film Theory
Chakravarthy, N. Manu. “Of Icons and the Spirit of the Times”, Deep Focus – a film quarterly, Vol.IX, No.1, 2001, Ed: Georgekutty A.L, Bangalore.
Mulvey. 1999. “Visual Pleasure and the Narrative Cinema.” In Film Theory and Criticism : Introductory Readings. Eds. Leo Braudy and Marshall Cohen. New York: Oxford University Press. pp 833-844.
Mulvey. “Afterthoughts on Visual Pleasure and Narrative Cinema” Inspired by King Vidor's Duel in the Sun (1946)' in Thornham, S (1999) (Ed) Feminist Film Theory A Reader, Edinburgh: Edinburgh University Press.
Eisenstein, Film Form
Eisenstein, Film Sense
Dissanayake, Wimal. 1992. “Questions of Female Subjectivity, Patriarchy and Family: Perceptions of Three Women Directors”. East-West Film Journal. Vol 6. No 2. July.
Lacan, “The Mirror Stage”
E. Ann Kaplan, "Is the Gaze Male?" (FF 119-138)
Teresa de Lauretis, "Aesthetic and Feminist Theory: Rethinking Women's Cinema". New German Critique 34.
Andre Bazin, What Is Cinema?, vol. 1.
Julia Kristeva, "Women's Time."
Judith Mayne, "Paradoxes of Spectatorship"
Prasad, Madhav. The Ideology of the Hindi Film:A Historical Construction. New Delhi: Oxford UP, 1998.
Prasad, Madhava M. 1999. 'Cine-Politics: On the Political Significance of Cinema in South India.' Journal of the Moving Image, no. 1 (Autumn).
Prasad, M. Madhava. "Cinema and the Desire for Modernity". Journal of Arts and Ideas 25/26 (December 1993), 71-86 (p.85).
Rajadhyaksha, Ashish. 1990. "Beaming Messages to the Nation", in Journal of Arts & Ideas, Special Issue, ‘Dialogues on Cultural Practice in India: Critical Framework’, No. 19, New Delhi: May.
Rajadhyaksha, Ashish. 1993. "Epic Melodrama: Themes of Nationality in Indian Cinema.” In Journal of Arts & Ideas, special issue ‘Careers in Modernity’, nos 25-26, New Delhi: Dec.
Rajadhyaksha, Ashish. 1987. ‘The Phalke Era: Conflict of Traditional Form and New Technology’, Journal of Arts & Ideas, nos 14/15, New Delhi July-Dec.
Singh, Madan Gopal. "Technique as Ideology". Journal of Arts & Ideas, 1.
Ashis Nandy, "Indian Popular Cinema as a Slum's Eye View of Politics." In Ashis Nandy (ed), The Secret Politics of Our Desires: Innocence, Culpability and Indian Popular Cinema. New Delhi: Oxford University Press, 1998.
Ashis Nandy, "An Intelligent Critic's Guide to Indian Cinema." In Ashish Nandy, The Savage Freud and other essays and possible and retrievable selves. Delhi: Oxford University Press.
Niranjana. Tejaswini. "Integrating Whose Nation? Tourists and Terrorists in Roja", Economic and Political Weekly XXIX:3 (January 15, 1994), 79-82.
Niranjana. Tejaswini and Mary E.John. “Mirror Politics: Fire, Hindutva and Indian Culture”, Economic and Political Weekly, XXXIV: March 6-13, 1999), 581-84.
Niranjana. Tejaswini. “Nationalism Refigured: Contemporary South Indian Cinema and the Subject of Feminism”, in Partha Chatterjee and Pradeep Jeganathan (eds.), Community, Gender and Violence: Subaltern Studies XI (Delhi: Permanent Black, 2000).
Dhareshwar,Vivek and Tejaswini Niranjana. 2000. “Kaadalan and the Politics of Resignification”, in Ravi Vasudevan (ed.), Making Meaning in Indian Cinema. (Delhi: OUP).
Translation Studies/Translation Theory
Niranjana, Tejaswini. 1992. Siting Translation: History, Post-Structuralism, and the Colonial Context. Berkeley: University of California Press.
Satyanath, T S. 2005. “Processes and Models of Translation: Cases from Medieval Kannada Literature.” Translation Today. Vol 2, No 2.
Ketkar, Sachin. 2006. “Translation of Bhakti Poetry into English: A Case Study of Narisnh Mehta.” In Translation Today. Vol 3. No 1 & 2. March & October 2006.
Nair, Rukmini , Bhaya. 2002. "Introduction." Translation, text and theory: the paradigm of India. Sage Publications.
Bassnett, Susan. and Harish Trivedi. 2012. Postcolonial Translation: Theory and Practice. Routledge.
Kothari, Rita. 2006. Translating India. Foundation Books.
Paniker, Ayappa. 2008. "The Anxiety of Authenticity: Reflections on Literary Translations" In Ray, Mohit K. (Ed.) Studies in Translation. Atlantic Publishers.
MA in English (Literary and Cultural Studies) (2003)
Central Institute of English and Foreign Languages (now EFLU)
Hyderabad, India.
Details of courses attended:
Semester 1:
LCS 183. Contemporary Cultural Theory: Major Indian Thinkers. Instructor: Prof. Susie Tharu.
LIT 103. Literary Criticism. Instructor: Prof A V Ashok.
M & C 101. Scripting for Radio.
M & C 222. Reading Indian Cinema- I. Instructor: Dr Satish Poduval.
ELE 110. Writing for Newspapers. Instructor: Dr Sujata Mukiri.
Semester 2:
LIT 201. 20th Century Literary Theory. Instructor: Prof A V Ashok.
LIT 214. Romantic Poetry. Instructor: Dr Rajeev Krishnan.
LIT 216. Tribal Literature in Translation. Instructor:
M & C 214/LCS 115. The Fiction of India. Instructor: Prof. Susie Tharu.
Semester 3:
LCS 103/LIT 206. Feminist Theory and Criticism. Instructor: Prof. Susie Tharu.
LCS 115/M & C 225. Film History and Theory. Instructor: Dr M Madhava Prasad.
LIT 110. Modernist Poetry. Instructor: Dr Rajeev Krishnan.
LCS 191/LIT 116: Modernity: Exploring How the World Changed. Instructor: Prof. Javeed Alam.
LIT 123. The Grammar of Carnatic Music. Instructor: Prof. Vijay Krishnan.
Semester 4:
LCS 182. Major European Thinkers. Instructor: Prof. Susie Tharu.
LIT 226. The Experience of Literature. Instructor: Prof A V Ashok.
LIT 228/LCS 204. Indian Fiction-II. Instructor: Prof. Susie Tharu.
LIT 236. The Grammar of Carnatic Music-II. Instructor: Prof. Vijay Krishnan.
LIT 299. MA Dissertation. "Feminist Historiography: A Critical Review." Supervisor: Prof. Susie Tharu.
Semester 1:
LCS 183. Contemporary Cultural Theory: Major Indian Thinkers. Instructor: Prof. Susie Tharu.
LIT 103. Literary Criticism. Instructor: Prof A V Ashok.
M & C 101. Scripting for Radio.
M & C 222. Reading Indian Cinema- I. Instructor: Dr Satish Poduval.
ELE 110. Writing for Newspapers. Instructor: Dr Sujata Mukiri.
Semester 2:
LIT 201. 20th Century Literary Theory. Instructor: Prof A V Ashok.
LIT 214. Romantic Poetry. Instructor: Dr Rajeev Krishnan.
LIT 216. Tribal Literature in Translation. Instructor:
M & C 214/LCS 115. The Fiction of India. Instructor: Prof. Susie Tharu.
Semester 3:
LCS 103/LIT 206. Feminist Theory and Criticism. Instructor: Prof. Susie Tharu.
LCS 115/M & C 225. Film History and Theory. Instructor: Dr M Madhava Prasad.
LIT 110. Modernist Poetry. Instructor: Dr Rajeev Krishnan.
LCS 191/LIT 116: Modernity: Exploring How the World Changed. Instructor: Prof. Javeed Alam.
LIT 123. The Grammar of Carnatic Music. Instructor: Prof. Vijay Krishnan.
Semester 4:
LCS 182. Major European Thinkers. Instructor: Prof. Susie Tharu.
LIT 226. The Experience of Literature. Instructor: Prof A V Ashok.
LIT 228/LCS 204. Indian Fiction-II. Instructor: Prof. Susie Tharu.
LIT 236. The Grammar of Carnatic Music-II. Instructor: Prof. Vijay Krishnan.
LIT 299. MA Dissertation. "Feminist Historiography: A Critical Review." Supervisor: Prof. Susie Tharu.
MA Dissertation
Title: "Feminist Historiography: A Critical Review."
Advisor: Prof. Susie Tharu.
Contents:
Acknowledgements
Chapter 1:
An Overview of Developments in Feminist Historiography in India
Chapter 2:
Modern History Writing as Violence; Resolutions and Critiques from Feminist Historiography
Chapter 3:
An Analysis of Feminist Historiographical Texts
Chapter 4:
Recent Critiques of Categories in Feminist Historiography
Bibliography
Abstract of MA Dissertation
This study examines critically the attempts at 'women's history writing' or feminist history in India and looks for their underlying method. Works of scholars such as Tanika Sarkar, Romila Thapar, Ashis Nandy, Urvashi Butalia, Joan Scott and others are discussed in detail.
Advisor: Prof. Susie Tharu.
Contents:
Acknowledgements
Chapter 1:
An Overview of Developments in Feminist Historiography in India
Chapter 2:
Modern History Writing as Violence; Resolutions and Critiques from Feminist Historiography
Chapter 3:
An Analysis of Feminist Historiographical Texts
Chapter 4:
Recent Critiques of Categories in Feminist Historiography
Bibliography
Abstract of MA Dissertation
This study examines critically the attempts at 'women's history writing' or feminist history in India and looks for their underlying method. Works of scholars such as Tanika Sarkar, Romila Thapar, Ashis Nandy, Urvashi Butalia, Joan Scott and others are discussed in detail.
