Reciting the Kama Sutra Under a Fig Tree: Further Results from the Survey

2019 ◽  
pp. 37-56
Author(s):  
Arjo Klamer ◽  
David Colander
Keyword(s):  
Fig Tree ◽  
2008 ◽  
Author(s):  
Anneliese A. Singh ◽  
Arpana G. Inman
Keyword(s):  

2021 ◽  
Author(s):  
Siti Khairiyah Mohd Hatta ◽  
Rupert J. Quinnell ◽  
Abd Ghani Idris ◽  
Stephen G. Compton
Keyword(s):  

2016 ◽  
Vol 38 (3) ◽  
pp. 379 ◽  
Author(s):  
Rayane Barcelos Bisi ◽  
Guilherme Locatelli ◽  
Caio Morais de Alcântara Barbosa ◽  
Rafael Pio ◽  
Rodrigo Vieira Balbi
Keyword(s):  
Fig Tree ◽  

2021 ◽  

Richard Francis Burton (b. 1821–d. 1890) was a prodigiously gifted polymath who knew some twenty-five languages, wrote more than twenty books about his journeys through distant lands, introduced the Kama Sutra and other exotic works of erotica to English readers, and produced a controversial and influential sixteen-volume translation of the Arabian Nights. Few Victorians ventured to as many regions of the world as Burton or showed as much curiosity as he did about the cultures and customs of the peoples who inhabited them. He was raised by his expatriate parents in Italy and France, began his career as a cadet in the East India Company army, gained fame from his pilgrimage to Mecca disguised as a Muslim from South Asia, led the first British-sponsored expedition in search of the source of the Nile River, traveled extensively through East and West Africa, North and South America, Arabia and even Iceland, and spent the final decades of his life as a British consul in Damascus and Trieste. He was a prominent figure in bohemian circles in mid-century London, where he helped found the controversial Anthropological Society and the notorious Cannibal Club; he provoked public outrage for his defense of Islam, polygamy, and slavery; he famously and tragically clashed with John Hanning Speke, his erstwhile companion on the East African expedition, over the latter’s claims to have discovered the Nile’s source; he spent the last decade of his life battling the forces of prudery in Britain with his translations of The Kama Sutra, The Book of a Thousand Nights and Night (especially its “Terminal Essay” on pederasty), and other sexually explicit works. He was both an agent and a critic of British imperialism, a racist and a relativist, a religious skeptic and a spiritualist, a pornographer and a cultural provocateur, a man of action and a prolific author. No wonder he has attracted the attention of biographers and literary scholars, historians and cultural critics, geographers and anthropologists, area studies specialists, novelists and many others. They have been drawn to his protean character, his literary accomplishments, his contrarian opinions, his daring expeditions, his geographical findings, his ethnographic observations, his interest in human sexuality, and much more. Every generation, it seems, has found new reasons to revisit his life and writings.


Fruits ◽  
2021 ◽  
Vol 76 (5) ◽  
pp. 223-229
Author(s):  
A. Carvalho Miranda ◽  
◽  
T.Y.L. Evangelista ◽  
F.A. Campelo Monte Júnior ◽  
E. Sousa Cavalcante ◽  
...  

2021 ◽  
Vol 26 ◽  
pp. 155-164
Author(s):  
Kisor Kumar Chakrabarti ◽  

One approaching a thing from a distance may perceive it as existent, then as a substance, then as a tree and, finally, as a fig tree. Thus, the same fig tree can be the object of all these different perceptions. This shows, Udayana argues, that difference in cognitive states does not necessarily prove that their objects are different. This argument is in response to the Buddhist claim that since perceptual cognitive states and non-perceptual cognitive states are different, their respective objects are also different; unique particulars (svalakSaNa) that alone are real, are grasped in perception; general features (saamaanyalakSaNa) that are not real are grasped in non-perceptual cognitive states. The Buddhist objects: when the same thing appears to be the object of different cognitive states, only that cognitive state which leads to useful result is reliable. Udayana replies: More than one cognitive state in the above situation may lead to useful result; it is not justified to accept only one of them as reliable and reject the others. The Buddhist objects again: perceptual awareness is direct but non-perceptual awareness is indirect: hence their objects are different. Udayana replies: The same thing may be perceived when there is sensory connection with it and then inferred from an invariably connected sign when there is no sensory connection. Thus, the same thing may be the object of both direct and indirect cognitive states depending on different causal conditions.


Koedoe ◽  
2006 ◽  
Vol 49 (2) ◽  
Author(s):  
C.R. Haddad ◽  
A.S. Dippenaar-Schoeman ◽  
W. Wesołowska

Arachnids (Chelicerata: Arachnida) were collected in the Ndumo Game Reserve (Maputaland, South Africa) during 11 collecting trips in the period 2000–2006. Sampling was undertaken by various methods in eight broad habitat types: Acacia tortilis savanna; Acacia xanthophloea (fever tree) forests; deciduous broadleaf woodland; Ficus (wild fig tree) forests; floodplain vegetation; riparian forest; sand forest; and subtropical bush. In total, 457 species of arachnids were collected, representing six orders, 59 families and 240 determined genera. The most diverse order was the Araneae (46 families, 431 spp.), followed by the Pseudoscorpiones (6 families, 12 spp.), Scorpiones (3 families, 8 spp.), Opiliones (2 families, 3 spp.), Solifugae (1 family, 2 spp.) and Amblypygi (a single species). The most diverse families all belonged to the Araneae: Salticidae (82 spp.), Thomisidae (56 spp.) and Araneidae (38 spp.). The spider diversity is the highest recorded from any protected area in South Africa so far, and represents approximately 22 % of the country’s spider fauna. The habitat and guild associations of each species are provided.


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