Download PDF by Dorothy Matilda Figueira: Aryans, Jews, Brahmins: Theorizing Authority Through Myths
By Dorothy Matilda Figueira
In Aryans, Brahmins, Jews, Dorothy M. Figueira presents a desirable account of the development of the Aryan fantasy and its makes use of in either India and Europe from the Enlightenment to the 20th century. the parable issues a race that inhabits a utopian previous and offers upward push first to Brahmin Indian tradition after which to eu tradition. In India, notions of the Aryan have been used to strengthen a countrywide id below colonialism, one who allowed Indian elites to spot with their British rulers. It additionally allowed non-elites to establish a counter id serious in their place within the caste procedure. In Europe, the Aryan fable supplied yes thinkers with an beginning tale that can compete with the Biblical one and will be used to decrease the significance of the West’s Jewish background. ecu racial hygienists made a lot of the parable of a natural Aryan race, and the Nazis later checked out India as a cautionary story of what may well take place if a state didn't stay “pure.” As Figueira demonstrates, the background of the Aryan fantasy can be a heritage of studying, interpretation, and ingenious development. at the start, the ideology of the Aryan was once imposed upon absent or fake texts. through the years, it concerned options of creating, evoking, or distorting the canon. each one development of racial id was once excited by key problems with examining: canonicity, textual accessibility, interpretive ideas of studying, and excellent readers. The book’s cross-cultural research demonstrates how identities will be and are made from texts and illuminates an engrossing, frequently aggravating background that arose from those creations.
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Extra resources for Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity
2). Colebrooke’s assessment of the Vedic materials was, however, more directly instrumental in defining the British colonial mission. Jones, along with other scholars (Halhed, Marine, and Chambers) had collected numerous Vedic fragments and deposited them in the library of the College of Fort William in Calcutta (Kopf 1969:40). In 1800, Colebrooke was assigned by Governor-General Wellesley to teach Sanskrit at Fort William. During his tenure there, he found an ideal opportunity to collate the Vedic fragments residing in the college library.
Colebrooke read the Veda as a negative authority. It did not so much relate what the Aryans were like as what they were not like: modern Hindus. All the abuses of modern Hinduism were absent from Vedic religion. There were no blood sacrifices (Colebrooke 1805: 437–78). The numerous gods of modern cultic practice could be reduced to the three major Vedic deities and these were ultimately manifestations of one supreme god (Colebrooke 1805: 395). Just as Aryan religious rituals differed dramatically from those of modern India, so did its social practices (Colebrooke 1795: 209–19; Colebrooke 1798: 33-67).
Specifically, the appearance of the Veda in print raised the issue of the European’s real relation to this work. Rudolf von Roth, who in 1846 produced the first important European scholarly treatment of the Veda after Colebrooke’s essay, disparaged the need for the use of native commentaries. He noted that a “conscientious European interpreter” of the Veda may understand it far better “being in a position to search out the sense which the poets themselves have put into their hymns and utterances” (quoted in Tull 1991: 30).
Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity by Dorothy Matilda Figueira