East is East, and West is West, but the twain did meet and influenced each other unpredictably. For instance, the post-colonial Asia encountered Christianity during its first interactions with the West. The fruit of such a meeting is the post-colonial religion that is practiced in different parts of the continent as Christianity. Jesus is a protagonist of the stories of transformation of thought and practice of the religion in Asia.
Author: Soni Wadhwa
It is so difficult to live in Mumbai, an old Bollywood song about Mumbai goes, for there is everything here—cars, trams, mills— everything except a heart. Perhaps it is because of this absence that the heart is invoked in so many ways in countless songs and love stories set in the city. Dil Dhadakne Do: Let the heart be. Dil toh Pagal Hai: The heart is mad. Dil tera deewana: This heart is crazy about you.
The West tends to think and speak of ancient India as a spiritual lot, as a place and time which gives extraordinary importance to religion, and other dimensions of otherworldliness. The poet R Parthasarthy goes to the texts, different from the usual epics, that engage with love in all its corporeality.
The Indian stand up comedian Anuvab Pal jokes that Gandhi gave the mantra of nonviolence or the message of “Don’t Fight” to the people who did not want to fight in the first place. Gandhi recognized the reluctance and laziness among the Indians to fight against the British. Well, that’s one theory.
A little before John Donne and George Herbert penned their devotional poetry in the sixteenth century, a couple of bhakti (devotional) or sant (saint) poets in India began to write about the glory of God and the sentiment of devotion. Surdas, Tulsidas, Mirabai and Kabir are among the medieval saint poets becoming increasingly well-known outside their native India. However, with the exception of Tulsidas whose Ramcharitmanas is known to the West as the Bible of North India and has been translated several times in English, it can be difficult to separate the historical, authorial personalities from the interpolations by later poets who continued to compose in a similar vein.
In 1900 Mirza Kalich Beg, celebrated as the first Sindhi novelist, translated a 13th-century Persian text called Chachnama into English. Ali Kufi, the author of Chachnama, in turn, claimed his work was a translation of an 8th-century work in Arabic. The English-language Chachnama is thus apparently twice removed from the ever-elusive original text, a rumoured book that deals with the conquest of Hindustan by Muhammad bin Qasim.
Two interesting phenomena intersected at the turn on the last century. Just as Indian women were becoming globally visible as winners of several international beauty pageants, the racialized body (non-white, brown, along with Arab) became visible as the Other in the aftermath of 9/11. This stark polarity marks the subject of a new book on South Asian diaspora community that studies how appearances make and unmake attitudes about beauty and what sort of people become public icons.
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