Not as well-known as the classic poets of the Tang era, Xie Lingyun (385-433) stands at a turning point in Chinese literature. The long-ruling Han dynasty had a conservative view of culture. Scholars of that dynasty cultivated old fashioned poetic forms and adhered to a tradition-bound Confucian ethic. With the downfall of the Han and the centuries of warfare to restore a single Chinese polity, values, ideas, lineages and even geographic loci were stirred, as it were, in one great swirling pot.
Author: David Chaffetz
The Norwegian explorer Thor Heyerdahl, never one to shrink from a challenge, visited Gobustan in Azerbaijan for two decades to prove his theory that the ancestors of today’s Scandinavians left behind the mysterious rock carvings near Baku. Uncanny similarities between petroglyphs showing the long, oared boats of Caspian seafarers and those of the Vikings, and between other rock carvings in both Azerbaijan and Norway tantalized Heyerdahl.
Even the idlest stroller will be awestruck by the beauty of Cairo’s City of the Dead. Yet this gem of 14th and 15th century architecture, a Unesco World Heritage site, leaves the visitor wondering about the sultans, beys and princesses for whom these elaborate monuments were built. Stones can tell stories, but objects bring the past to life. The Louvre Abu Dhabi’s exhibition, with over 250 pieces, aims to provide a fuller sense of these patrons, the Mamluks: who were they and how did they see themselves?
Some myths take longer to die than others. For students of equine history, the passion that these animals inspire in their owners and breeders often act as a veil, impenetrable for scientists and historians trying to get to the facts. In Horses, Ludovic Orlando, who has been gathering the facts jaw bone by jaw bone for two decades, deploying the latest technology, appears to have pierced the veil, finally, though with many a surprising turn to keep the readers on edge, as though enjoying a detective novel.
“Untranslatable”, concluded the erudite, 17th-century Jesuit missionaries, referring to the glorious corpus of Chinese poetry. While they acknowledged that poetry played an outsized role in Chinese civilization, they limited their translations to histories and scientific texts. They knew of but didn’t try to tackle the Book of Songs or the Tang dynasty anthologies. We can explain their reluctance by recalling that in their era, Latin and Italian poetic forms shaped their tastes just as strictly as ancient Chinese forms limited that of their hosts. They could not translate Chinese poetry into Petrarchan sonnets or Horacian odes, so they didn’t.
Globalization has polarized people into nativists and cosmopolites. Nowhere is that truer than in India. The nativist reaction in India to profound technological, commercial and social changes of today takes refuge in the myth of an unchanging, hermetically sealed, and eternal civilization. Audrey Truschke’s 600-page survey of five millennia of history shows how misguided this myth is, while explaining why it has triumphed politically in recent years.
An Iranian grandee once asked this reviewer if he had enjoyed a dish of braised sheep brains. I replied, quoting Sa’di, “a lenifying lie is better than an irksome truth.” Face saved on all sides. This incident illustrates an important aspect of Iranian and Persianate culture: the use of poetic language to shape and elevate reality. This use of poetry has existed in all cultures, from Shakespeare’s sonnets to Pushkin’s compositions for ladies’ album books. Oscar Aguirre-Mandujano argues, in Occasions for Poetry, that this art form is the most important cultural element by which the Ottomans expressed themselves, more important than architecture, or history writing. Mustering an immense corpus of poetry from the turn of the 16th century, Aguirre-Mandujano successfully makes his case, though sometimes with the mass of citations he loses the forest from the trees.
The legacy of empire in Asian is palpable in Lisbon, from the images of Infant Jesus made in gold by Goan craftsmen, to the nambam lacquer screens depicting the exotic Portuguese merchants in Japan. Portugal exited Asia only in 1997 with the return of Macau to Chinese administration, but until now, Asian art in the Lusitanian capital reflected incompletely the extensive adventures of the Portuguese in Asia. After all, their merchants, mercenaries and missionaries traded, soldiered and preached in Nagasaki, Agra, Pagan, Ayudhya, Malacca, Banda and Kandy.
Does the world need a 700-page book about one people within the Indian Union? Considering that Gujaratis number 65 to 70 million, you could argue that they deserve as much attention as, say, the French. Indeed, Ted Zeldin’s “The History of French Passions” only covers the period 1848-1945 in twice as many pages. Western readers accept the availability of over 260 current books on French history, while having access to less than 20 on the history of India in its entirety, and only a couple of titles covering Bengal or, say, Tamil Nadu. The challenge author Salil Tripathi faces is to justify his exhaustive survey of the Gujaratis, a topic not hallowed in historiography in the way that the French are.
It is a tribute to the literary diversity of India that this anthology of ten excerpted classics includes eight or nine different languages. They also represent four different religious traditions. Yet the texts are unmistakably Indian, sharing a love for words, sounds and images and exhibiting an exuberance rarely found in other cultural traditions.
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