Three Hundred Ramayanas: Five Examples and Three. Thoughts on Translation. A. K. Ramanujan. How many Ramayanas? Three hundred? Three thousand?. When I studied history as an undergraduate in Delhi University in the mids, A.K. Ramanujan’s essay, “Three Hundred Ramayanas”. The scholarly essay by A. K. Ramanujan. “Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation.’ appeared in The.
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A.K. Ramanujan: ’Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation’
The following are some of the sources that discuss the implications of the removal of the essay from the curriculum:. Three of the members were of the opinion that the essay was germane to the course and that there was nothing wrong with it.
Ramanujan, while referring to the diversity and apparently contradictory element of unity in the Indian traditions, refers to an Irish joke about whether to classify trousers as singular or plural: They did this by trashing the department of history and physically assaulting the head of the department. Are the Jaina texts denouncing Rama, then?
Archives on Reciprocity and Transformation in Hindu and Jain Texts, pp. Join hands for a common climate goal Opinion. These are obvious counter narratives—the main story and characters remain the same.
There are two distinct traditions within the Jaina Ramakathas, and although Ramanujan does not directly refer to this himself, I extend his assertion that there is no one text that can be upheld for even the counter narrative. The scholarly essay by A. Inpolitical activists of the Hindu Right vandalised the History Department in protest rxmayanas this essay.
The Supreme Court ordered the appointment of a four-member Academic Committee to look into the matter. D scholar at my Centre, teaching in a DU college, remarked that it was so delightful to have a paper that actually allowed you to look at culture beyond the confines of the mainstream with its emphasis ramwnujan normative lenses.
It contains abusive and libelous language used for Divine Hindu deities.
Ramajanas translations of Tamil poetry from the Sangam period set new critical standards in the field of literary translation. Yuvi auctioned for Rs 1 crore, but his work is priceless. I could take issues with his complacent reading of the Tamil Kamban, his hermeneutical rendering of Jaina and other tellings, his disengagement with the politics of caste in subversive texts, his translations, etc.
Winter is a state of mind in Calcutta Opinion. The second major point that Ramanujan makes is, given the diversity and spread of the tradition, to privilege one as the original Ur text and see others as variations does not factor in the ways in which ideas and traditions are disseminated and take root in different language cultures.
One of Ramanujan’s main observations in the essay is that there is no such original Ramayana and that Valmiki’s Ramayana telling is only one among many Ramayana tellings. Statement by concerned citizens Bangladesh: Obviously, those who speak in the name of upholding Indian read Hindu culture lack the legacy of that which they are claiming to uphold—respect for diversity, dialogue and interpretation.
Sunday 27 November However, Ramanujan considers only five tellings of Ramayana, namely, the tellings by ValmikiKambanthe Jain telling, the Thai Ramakien and the South Indian folk tellings.
Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation
His language is neither abusive nor libellous.
Ramanujan’s Three Hundred Ramayanas: Transmission, Interpretation And () – Mainstream Weekly
Why would they conclude that? This valuable essay is being made available here at sacw. Hindutva seeks to re-make the diversity of Hindu narratives and practices into a uniform faith based on standardized texts.
This page was last edited on 12 Septemberat This relates further to an argument that many scholars have enunciated, best represented in the work of Madeline Biardieu about the famayanas of the Indic literary tradition— particularly the epics and Puranas, which was rooted in orality and ramayanaz rather than on the sacro-sanctness of the written text.
The iconic translation allows an exact copy of a rxmanujan, the indexical forges the essentials but fills in its own cultural particularities, while the third is symbolic—the apparent frame is used to subvert or create a completely different text. He does not distort, by scholarly consensus, the texts that he translates and the charge that in writing this essay he is trying to create communal differences is, in fact, the only part ramayana this story that is truly libellous.
Gunabhadra borrows this motif in the 9th century CE, and the girl child is placed in a casket and buried in Mithila by Marica, the demon that could change his form at will.
Three hundred Ramayanas – Delhi University and the purging of Ramanujan
Political Science syllabus at Delhi university Bangladesh: Instead of pandering to unreason, the university should be true to itself, stand its ground and reinstate Ramanujan. Almost every sentence of this complaint is objectively, as old-school lefties used to say, untrue. This leaves just the one reasonable possibility: Subversions and inversions, contestations and rebuttals abound—was Ravana indeed the evil demonic figure of the brahmanical imagination; did the rakshasas actually gorge on flesh and blood; was it the lust of Ravana that led to his ruin?