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Book Review
South Asian Studies Pub Date : 2018-07-03 , DOI: 10.1080/02666030.2018.1542051
Anna Jacob 1
Affiliation  

Christianized the story of St Thomas, mapping it onto the figure of Zomé in Brazil, by retelling a myth about four footprints of the apostle near a river that he parted and passed through in his flight from indigenous archers. His departure for India from the other bank of the river sutured together the territories of Brazil and India, where stories around the figure of St Thomas abound, though, as the author points out, the tradition of St Thomas in India did not rest on myth or invention for its substantiation. The significance of sexuality and kinship is visible in the description of Xavier and Nóbrega’s experiments, whether it was the use of Portuguese orphans to attract gentile children to Christian practices in Brazil, or Francis Xavier’s attempt to replicate a familial relationship between indigenous novices and the mission. Categories that took hold in both territories, but denote different colonial strategies, hold potential for future comparative research in this area. The creation of ‘model missionary spaces’ or the Jesuit-controlled villages, or aldeias, of Brazil are a sharp contrast to the substantially greater sovereignty accorded to thegaunkars in the aldeia or village in Goa, though both were transformed by colonial intervention. The distinction between the Brazilian sertão (backlands, where the indigenous retained their sovereignty) and aldeia, both physical and political, resonates with similar accounts of changed morphologies of space in South Asia. An entire grammar flows from the discussion of changes in Tupí cultural symbols, which, the author emphasizes, was not a mere replacement of European literary traditions with indigenous cosmology. Instead, she posits the Jesuit José de Anchieta’s poetical corpus as a fundamental destabilization and an assault on the world of Tupí orality. Significantly, Chakravarti draws a structural parallel between the physical control of the Tupí in the aldeia, in Piratininga, and the conceptual work of Anchieta’s poetic writing. In contrast, the metric form of Thomas Stephens’ seventeenth-century Marathi Kristapurana composed in Goa, according to her, played on the resonances between Puranic cosmogonies and genealogies andOld Testament ones and possibly reproduced hierarchies between Brahmin and non-Brahmin deities. An engaging section revisits Roberto Nobili’s well-known self-fashioning as a Brahmin, elaborated in the work of Ines G. Županov, but notes that Nobili effected few conversions. The author contends that this privileging of Brahminical values was ‘based on a faulty ethnography of Madurai society’ and compares it to the Jesuit Baltasar da Costa’s reading of the symbols of value adopted by non-Brahmin Nayaka elites, focused on signs of power and hierarchy rather than purity. Costa marked his body to appear as a paṇṭāram (a priest to merchant castes) and mastered mercantile metaphors, ‘bringing into the Tamil country, a newness that was both coin and danger in this religious marketplace’. These strategies drewon specifically Jesuit injunctions that allowed for accommodation to local practice. The author’s elaboration of accommodatio reveals its polyvalent dimensions when extended into colonial contexts, and provides a fuller range of possibilities for the reading of texts by the first missionaries and indigenous Christians. Imitatio, as a variant of accommodation, allowed indigenous models and signs to be obscured ‘whether through a digestive or dissimulative process... explicit acknowledgement through aemulatio...tribute or as competitive critique’. Against the fading power of the Padroado and the dwindling territories of the Portuguese empire, the last chapter details the imaginaire constructed by missionary writers that would stitch together ‘local missionary space...the universal enterprise of Catholic evangelism’, and ‘the global ambitions of Portuguese temporal domain’.

中文翻译:

书评

将圣托马斯的故事基督教化,将其映射到巴西的佐梅 (Zomé) 的形象上,重述了一个关于使徒在河流附近的四个脚印的神话,他在逃离土著弓箭手时分开并穿过河流。他从河流的另一岸出发前往印度,将巴西和印度的领土缝合在一起,在那里围绕圣托马斯的故事比比皆是,但正如作者所指出的,印度圣托马斯的传统并不依赖于神话或发明以证实其。在 Xavier 和 Nóbrega 的实验的描述中可以看到性和亲属关系的重要性,无论是使用葡萄牙孤儿来吸引外邦儿童参加巴西的基督教活动,还是 Francis Xavier 试图复制土著新手和传教士之间的家庭关系. 在这两个领土上都存在但表示不同殖民策略的类别具有未来在该领域进行比较研究的潜力。巴西的“模范传教空间”或耶稣会控制的村庄或 aldeias 的创建与在果阿的 aldeia 或村庄中赋予的gaunkars 显着更大的主权形成鲜明对比,尽管两者都因殖民干预而改变。巴西 sertão(土著保留其主权的偏远地区)和 aldeia 之间的区别,无论是物理上还是政治上,都与南亚空间形态变化的类似描述产生了共鸣。整个语法源自对图皮文化符号变化的讨论,作者强调,这不仅仅是用本土宇宙学取代欧洲文学传统。反而,她将耶稣会士何塞·德·安切塔 (José de Anchieta) 的诗集视为对图皮口语世界的根本性破坏和攻击。值得注意的是,Chakravarti 在 aldeia、Piratininga 中对 Tupí 的物理控制与 Anchieta 诗歌写作的概念性工作之间建立了结构上的平行关系。相比之下,据她说,托马斯·斯蒂芬斯 17 世纪在果阿创作的马拉地语 Kristapurana 的公制形式发挥了往世史和谱系与旧约世界之间的共鸣,并可能再现了婆罗门和非婆罗门神之间的等级制度。一个引人入胜的部分重新审视了罗伯托·诺比利 (Roberto Nobili) 著名的婆罗门自我塑造,在 Ines G. Županov 的作品中进行了详细阐述,但指出诺比利几乎没有影响转换。作者争辩说,这种对婆罗门价值观的特权是“基于马杜赖社会错误的民族志”,并将其与耶稣会士巴尔塔萨·达科斯塔对非婆罗门纳亚卡精英所采用的价值符号的解读进行了比较,重点是权力和等级制度的标志而不是纯洁。科斯塔将他的身体标记为 paṇṭāram(商人种姓的牧师)并掌握了商业隐喻,“带入泰米尔国家,在这个宗教市场中既是硬币又是危险的新事物”。这些策略特别借鉴了耶稣会的禁令,允许适应当地的做法。当扩展到殖民语境时,作者对适应的阐述揭示了它的多元维度,并为第一批传教士和土著基督徒的文本阅读提供了更全面的可能性。模仿,作为适应的一种变体,允许“无论是通过消化还是伪装过程……通过模仿……致敬或作为竞争性批评的明确承认”来掩盖本土模型和标志。反对帕德罗多权力衰落和葡萄牙帝国领土不断缩小,最后一章详细描述了由传教士作家构建的想象,将“当地传教空间……天主教传福音的普遍事业”和“全球野心”拼接在一起葡萄牙时域”。
更新日期:2018-07-03
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