By Norman Lewis
A attention-grabbing portrait of the eclectic tribes of India and the distant areas that they inhabit
In the Nineteen Nineties, the fifty-four million contributors of India’s tribal colonies accounted for seven percentage of the country’s overall population—yet little or no approximately them used to be recorded. Norman Lewis depicts India’s jungles as being endangered by means of “progress,” and his experience of urgency in recording what he can concerning the country’s specified tribes ends up in a compelling and fascinating narrative. From the poetic Muria humans whose vitamin comprises monkeys, pink ants, and crocodiles, to the tranquil mountain tribes who should be regarding the Australian Aborigines, to the bare Mundas those that could shoot, with bow and arrow, somebody who laughs of their course, Lewis chronicles the original features of the various tribes that locate their lifestyle more and more threatened through the encroachment of modernity.
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Extra info for A Goddess in the Stones: Travels in India
Etymologically, 'imagination' is related to both imago—a representation or imitation—and imitor—to imitate or reproduce. And for once, etymology is in accord with both psychological realities and spiritiual truth. "24 The problem here is not necessarily the inconsistency of two theoretical positions staked out by a historian (Todorov). More important, as the preceding sentence quoted indicates, Eliade's images lack any phenomenological rigor. 16 The Sense ofAdharma- If images "imitate" paradigms then the starting point for a phenomenology of religion is precisely the place where we wish to end up.
21 (p. 83), quoted in J. Lipner, The Face of Truth, (Albany: SUNY Press, 1986), p. 20. 3. "Veda and Dharma," in Wendy D. O'Flaherty and J. D. M. : South Asia Books, 1978), p. 82. 4. Harold G. Coward, Sphota Theory of Language (Delhi: Motilal Banarsidass, 1986) p. 5. Images and Symbols ofDharma 33 5. iya of Bhartrhari, trans. K. A. Subramania Iyer (Poona: Deccan College, 1965) chap. 1, pp. 7-8. 6. , (New Haven: Yale University Press, 1944), pp. 51-52; cf. John Ashbery, As We Know (New York: Penguin, 1979) p.
56-57. 36 The Sense ofAdharma 62. For Merleau-Ponty, subjectivity and objectivity are only two moments of the same phenomenon. Phenomenology of Perception (London: Routledge & Kegan Paul, 1962), p. 304. 63. Quoted in Hubert Dreyfus, "Sinn and Intentional Object," in Robert C. : University Press of America, 1980), p. 203. 64. See Daniel, H. H. : Harvard University Press, 1979)), pp. 28—31, and my subsequent discussion. 65. " Merleau-Ponty, Phenomenology of Perception, pp. 138-39; on Merleau-Ponty's dialectical Lebenswelt, see Scott Warren, The Emergence of Dialectical Theory (Chicago: University of Chicago Press, 1984), chap.