scholarly journals A Critical Study of the Man-Eater of Malgudi from Ecofeminist Perspectives

2021 ◽  
pp. 97-102
Keyword(s):  
Critical Study ◽  
The West ◽  
The World ◽  
Ecological Feminism ◽  
Indian Setting ◽  
The Way

This article attempts to analyze how R.K. Narayan’s The Man-Eater of Malgudi draws a polyphonic picture about woman, life, and the nature of Malgudi from an ecofeminist perspective. It attempts to explore how the theory of ecofeminism that was originally hypothesized in the West is echoed in Narayan’s novel The Man-Eater of Malgudi (1961) based on an Indian setting. This work is an attempt to evaluate and analyze the roles and positions of women and nature that philosophically and phenomenally resembles each other in The Man-Eater of Malgudi with an ecofeminist approach. Ecofeminism or ecological feminism is now very valid in the academic and literary world. The present paper examines the selected novel under the lens of oriental view towards woman and nature where both are closely associated with each other. Women are victims of degradation, domination, and exploitation, yet they play the role to bring ecological harmony and sustainability. The way Rangi, though oppressed by patriarchy, attempts to save the elephant; Kumar mirrors the purpose of eco-feminism; to create a balance in nature by establishing an inter-cooperative, consistent and unbiased relationship with all creatures of the world irrespective of gender, class, and color. The interrelationship and inter-connectivity between woman and nature are strongly highlighted in this paper through the character Rangi who dismisses Vasu’s anti-ecological ventures.

Kenneth E. Bailey: An Ambassador Serving the Middle East and the West

2017 ◽  
Vol 41 (2) ◽  
pp. 152-159
Author(s):  
Gary M. Burge
Keyword(s):  
Middle East ◽  
New Testament ◽  
Cultural Anthropology ◽  
Biblical Exegesis ◽  
The West ◽  
Arab Culture ◽  
The World ◽  
The New Testament ◽  
The Church ◽  
The Way

Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.

scholarly journals Some Remarks on the Islamic and the Secular Paradigms of Knowledge

1995 ◽  
Vol 12 (4) ◽  
pp. 539-544
Author(s):  
Taha J. Al Alwani
Keyword(s):  
Driving Force ◽  
Religious Freedom ◽  
Similar Degree ◽  
The West ◽  
Daily Lives ◽  
The World ◽  
The Universe ◽  
The Church ◽  
The Way

By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...

Nation

2020 ◽  
pp. 222-236
Author(s):  
Tobias Boes
Keyword(s):  
World Literature ◽  
First Century ◽  
National Literature ◽  
Critical Study ◽  
Global Literature ◽  
National Community ◽  
The World ◽  
Twenty First Century ◽  
The Way

Goethe’s 1827 aphorism that ‘national literature is now a rather unmeaning term; the epoch of world literature is at hand’ is cited approvingly in virtually every critical study of the ways authors and literature move about in the world. But is it actually true? As Tobias Boes shows in this contribution, the global literature industry remains subdivided along national lines, with publishers’ catalogues, prize competitions, and trade fairs more or less resembling a ‘cultural Olympiad’. Many twenty-first-century authors struggle with this phenomenon of ‘national exemplification’, as Boes calls it, while other writers derive great commercial benefit from hitching their wagon to the destiny of a national community. This chapter explores whether national exemplification will still be the way forward as we progress into the twenty-first century.

Eating Out

2020 ◽  
pp. 249-263
Author(s):  
Rohan McWilliam
Keyword(s):  
Social Interaction ◽  
Urban Landscape ◽  
The West ◽  
The World ◽  
Important Addition ◽  
Eating Out ◽  
The Rich ◽  
The Masses ◽  
Modern Form ◽  
The Way

The restaurant in its modern form was an important addition to the nineteenth-century urban landscape. It epitomized the new forms of metropolitan culture. The restaurant is explored here through the way in which it developed forms of commercial hospitality, which were in turn, integral to the discourses of the West End. Pleasure districts function partly through a discourse of hospitality which makes them inviting. Eating out was never just about the consumption of food; it was about the facilitation of forms of social interaction. The chapter looks at elite restaurants such as Romano’s on the Strand, which were crucial to the nightlife of the rich. It then looks at the way the West End developed food for the masses by delving into two business empires. First, it studies the world of Lyons catering, which established a hugely successful franchise of tea shops, starting in the West End. It then looks at the world of the Gattis, who owned cafeterias, music halls, and theatres. The Gatti’s restaurant on the Strand was a major West End venue which attracted middle-class diners in an opulent setting but with affordable prices.

scholarly journals Editorial: Time Travel

2017 ◽  
Vol 42 (3) ◽  
pp. 245-248
Author(s):  
PAUL RAE
Keyword(s):  
Social Economic ◽  
Time Travel ◽  
The West ◽  
American Power ◽  
Avant Garde ◽  
The Past ◽  
Aesthetic Form ◽  
The World ◽  
And Performance ◽  
The Way

One of the most forbidding and yet rewarding challenges in a substantive internationalization of arts scholarship is accounting for the experience and passage of time. The extent to which developments in theatre and performance over the past 150 years have been tied up with the larger social, economic and technological transformations reflexively understood as ‘modernity’ is a key reason an international journal readership is able to find interest and value in scholarship on performances they may not have seen, that are practised in places they have never been. At the same time, any such research – it is tempting to say ‘from outside the West’, but in fact the requirement holds everywhere – must register how the work under discussion complicates an otherwise oversimplified narrative of developmental modernity. This narrative treats a homogenized industrial and postindustrial ‘West’ as having led the way and established a model for how other parts of the world would modernize subsequently. The assumption is quickened in discussions of art because arguably one characteristic of those transformations as they happened in numerous centres of Euro-American power was the role that artists played in giving them aesthetic form and expressing their meanings. This is prominent in the emergence of modernism and the avant-garde, and it is logical that in recent times scholars of modernism have been particularly energetic in questioning the developmental narrative and demonstrating not only how such phenomena were constitutively reliant on processes elsewhere, but also how artistic developments everywhere both informed each other (often inequably) and manifested local and highly contingent characteristics.

scholarly journals Connected Material Histories: A response

2016 ◽  
Vol 50 (1) ◽  
pp. 61-74 ◽  
Author(s):  
CRAIG CLUNAS
Keyword(s):  
Art History ◽  
First Year ◽  
The West ◽  
Hard Drive ◽  
Social Facts ◽  
History Of Art ◽  
The World ◽  
History Of ◽  
Act Up ◽  
The Way

In giving the very first lecture that first-year History of Art undergraduates at Oxford will hear, I usually employ the practice of giving them a sheet of paper with nothing on it but the outlines of the land masses of the globe, and ask them to draw a line round ‘the West’. The idea was inspired by a reading of Lewis and Wigen's 1997 bookThe Myth of Continents(‘justly celebrated’, as Sanjay Subrahmanyam says), and remains a useful pedagogic act, up to a point, for the reasons so clearly laid out in that book; also, it breaks the ice, it gets a buzz of conversation going in the room, it certainly foregrounds the topic, central now to art historical enquiry, of the way in which ‘representations are social facts’. But the reason I do not ask them to draw a map round ‘the East’ is that I suspect it would be too easy, or at least done too quickly, and indeed the boundaries of both ‘East’ and ‘Orient’, as ‘Europe's Other’, can be shown to have fluctuated much less than have the boundaries of what, for most Oxford students, is still, if somewhat tenuously, ‘us’ or ‘here’. Wherever ‘the East’ is, it all lies (as Subrahmanyam points out in his lecture) in that assuredly -etic part of the world called Asia. I might, in the privacy of my own hard drive, choose to categorize those European images which I need for teaching as ‘Non-Eastern’ (to balance the ‘Non-Western’ rubric on which my specialist options appear in the syllabus). But that is not a category widely used, or at least not in my own discipline of art history.

scholarly journals Tong-il: some observations on a central problem in the psychology of religion

1975 ◽  
Vol 7 ◽  
pp. 175-188
Author(s):  
Hjalmar Sundén
Keyword(s):  
Holy Spirit ◽  
Psychology Of Religion ◽  
Central Problem ◽  
Higher Dimension ◽  
Truth Telling ◽  
The West ◽  
The World ◽  
The Holy Spirit ◽  
World Christianity ◽  
The Way

Tong-il is the Korean title of a movement known in the West as The Holy Spirit Association for the Unification of World Christianity, or the Union Church. God has formed Tong-il as an instrument of purification and renewal, bringing a new truth telling all men about the purpose of life, the responsibility of man, the way to establish a world of brotherhood and love and make the world into one family. This truth will raise Christianity to a higher dimension and give it the power and zeal which it needs to achieve God's purpose at the time of the second Advent. Tong-il works to renew Christianity, but its ultimate goal is to unite all religions, with its founder as a centre.

scholarly journals The Entanglement of Nation and Epistemology: Glances into the Backyard of Academic Dignity

2020 ◽  
Vol 22 ◽  
Author(s):  
Stephanie Fox
Keyword(s):  
United States ◽  
Education Research ◽  
German Idealism ◽  
The United States ◽  
The West ◽  
Academic Field ◽  
The World ◽  
Thought Styles ◽  
The Way

This article addresses the phenomenon of ‘national epistemologies’ that areunderstood as particular ways to think about the world, both enabled and restrictedby national(ist) ideologies as cultural thesis about distinct commonality andtogetherness. With regard to methodology, the article describes on a general levelhow these ‘national epistemologies’ can be identified and particularly how theirdevelopment as nationally idiosyncratic ways of conceptualizing and conductingresearch can be explained, taking the academic field of education as an example. Theexistence of such distinct national research thought styles can be detected, at leastin the West: in the United States, in France, in England and in Germany. Thereby,imperial aspirations of these nationally connoted and configured phenomena cometo the fore, indicating their efforts of spreading from epistemologically strongernation(-state)s into weaker ones in the way of ‘travelling ideas’. Starting from thethought style represented by German Idealism, two major reasons or purposes forthese travels can be distinguished: One ‘by invitation’ and one ‘as occupation’, asrepresented by the case of Austria.Key words: Austria; education research; national epistemologies; nationalism;travelling ideas.

The Moral Crisis of the West: The Judaeo-Christian Response

2000 ◽  
Vol 53 (1) ◽  
pp. 1-21
Author(s):  
David Novak
Keyword(s):  
The West ◽  
Communal Life ◽  
The Past ◽  
The World ◽  
History Of ◽  
Moral Crisis ◽  
Western Civilisation ◽  
The Way

To speak of Jewish-Christian relations at the present time requires one to immediately recognise how different these relations are in this more secular period of the history of Western Civilisation than they were in earlier, more religious periods of that history. Jewish-Christian relations today are certainly different in character from the way they were during much of the past two millennia, when ‘Western Civilisation’ was very much a ‘Christian’ civilisation. Throughout this very long, earlier period of history, Jews related to Christians as the masters of the world in which we were continually struggling to survive and maintain our communal life.

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