0 évaluation0% ont trouvé ce document utile (0 vote)
22 vues1 page
1) The document discusses the dynamic relationship between texts and their cultural contexts, arguing that texts can have multiple valid interpretations that change over time and place.
2) It notes that the author's interpretation of texts like the Gita and Buddhist Pali Canon have been influenced by both traditional and modern perspectives, like feminist thought and social activism.
3) While acknowledging texts are open to new contextualized readings, the author believes texts are not infinitely malleable and do have inherent forms, structures, and limits that shape valid interpretations.
1) The document discusses the dynamic relationship between texts and their cultural contexts, arguing that texts can have multiple valid interpretations that change over time and place.
2) It notes that the author's interpretation of texts like the Gita and Buddhist Pali Canon have been influenced by both traditional and modern perspectives, like feminist thought and social activism.
3) While acknowledging texts are open to new contextualized readings, the author believes texts are not infinitely malleable and do have inherent forms, structures, and limits that shape valid interpretations.
1) The document discusses the dynamic relationship between texts and their cultural contexts, arguing that texts can have multiple valid interpretations that change over time and place.
2) It notes that the author's interpretation of texts like the Gita and Buddhist Pali Canon have been influenced by both traditional and modern perspectives, like feminist thought and social activism.
3) While acknowledging texts are open to new contextualized readings, the author believes texts are not infinitely malleable and do have inherent forms, structures, and limits that shape valid interpretations.
does not present feminist perspectives, are questions about sexism and other
hierarchical forms of domination irrelevant to setf-constructions in the text!
Arenk textual silences and omissions often pregnant with meaning and sig- nihcant in interpreting texts! My view is that Gartesian and other modern Western formulations, as well as the Gira, the teachings of Buddha, and Marxist and feminist writings, in- volve struggle and contestation, with some insights and interpretations being suppressed and siienced and others being textualized and gairring aufhority. My experiences in Sri Lanka and India made clear that people in different historical and cultural contexts have interpreted the Buddhist Pali Canon or the Hindu Ramayana in radically different ways. To abstract and fetishize a text as free Gom all contexmal determinants and then to contend that masses of peasanrs or Sinbatese Buddhists or Ayodhya Hindus "got it wrong" or "got it right" does not seem to be an adequate approach to the nature of self- constr~ctionsor even to the nature of tcxts. What I concluded from such challenges in India and elsewhere is that there exists a dynamic, complex, dialectical relationship between t e x t s and contexts. When wc read tcxts, we are continually rereading, rclelling, recre- ating, and reinterpreting-processes that are based, at least partially, on changing cultural, socioeconomic, religious, philosophical, and other con- textual influences. My reading of the Girn is not identical with rhc reading of an orthodox, Veda~lticSbarlkara almost twelve hurldred years ago. Rather, to some extent my reading is always something new. It is informed by my un- derstanding of Shankara" ifntcrpretation, as taughr, to me at a yuung age by orthodox Hindus in Banaras, but it; is also inforrned by the more socially ac- tivist readings of Mohandas Gandhi and by gender, "caste, class, and other voices that wcrc silenced or camouflaged in earlicr cultural contexts. When X try to compare and contrast alternative self-constructions, I would agree that I am "confusing" the issue by "mixing" different perspectives, but only if I wcrc to r a i n some inadequate, essentialist, ahislorical, absolutc, dccontex- tualized interpretation of texts. What I am trying to do instead is to provide new, creative readings, interpretations, and constructions of texts that are al- ways to some extent concextualized. At the same time, I d o nor wallt to assume the rather fashionable, subjec- tivist position that '"nyttxing goesm"ro privilege certain criteria and argue that certain readings or interpretations arc more adequale than others would be to impose a view made possible by a relatively superior position in the context of contemporary power relations. Texts are always contextualized and arc continually created and rccrcated as part of a dynamic cultural process; but texts are nor infinitely malleable. They are extremely flexible and can be revalorized in the most unexpected ways, but specific texts have forms and strucmrcs, sewe functions, and disclose limits and boundaries in their constructions of self.