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| Implications of Ramayana in Indo-Tibetan Interactions: A Study | ||
| 作者 | Kumar, Abiral (著) |
|---|---|
| 出處題名 | བོད་ཀྱི་སྲིད་བྱུས་ཉམས་ཞིབ་དུས་དེབ།=Tibet Policy Journal |
| 卷期 | v.5 n.2 |
| 出版日期 | 2018 |
| 頁次 | 42 - 53 |
| 出版者 | The Tibet Policy Institute |
| 出版者網址 | https://tibetpolicy.net/ |
| 出版地 | Dharamsala, India [達蘭薩拉, 印度] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 關鍵詞 | Ramayana; Tibet; India; Valmiki; Dunhuang; Epic |
| 摘要 | The discovery of Ramayana manuscript at Dunhuang in 1929 by Sir Aurel Stein throws special light on the tradition of learning that has existed between India and Tibet. One of the most revolutionary outcomes of this discovery was the challenge it posed to Valmiki’s Ramayana that was seen as the ‘original’ epic. Subsequently, it became the ‘most authentic’ among several versions of the epic distributed throughout South-Asia. This ‘decline’ in status of Valmiki’s ‘authentic’ Ramayana, resulted in protests that were mainly centered around Ramanujan’s essay “Three Hundred Ramayanas: Five Examples and Three Thoughts on Translation”. Dondrup Gyel displayed similar opinions challenging Valmiki’s authorship of the epic, questioning the concept of ‘originality’ in the epic genre itself. Ramayana has been central to the project of nation building in India. Richman finds Ramayana to be inherently political since it “sets forth normative ideals for kinship, rank and status, and a utopian society” (Lin 94). In this respect, it is interesting to note that the Tibetan version of Ramayana, unlike other versions of the epic, attributes minimal changes to it. Simultaneously, Rama’s incorporation into the Jataka as a past incarnation of Buddha as well as the happy end attributed to the epic reveals the subtle ways in which Tibet encounters the epic. This binary approach of simultaneous association and alienation from the epic reveals the threat of cultural domination that has also long existed between India and Tibet. This study seeks to analyze this dual approach of Tibetan Ramayana while simultaneously asking other important questions that arise in its wake, such as: what can India, as a nation, learn from this, given the fact that another culture, such as Tibet can take and own a mythological narrative foreign to them without affecting any appropriation to it to suit their theology and worldview? What makes these celebrated versions of the epic a threat to nationalist groups that emphasize the ‘One’ narrative? Can an understanding of these variations strengthen ties between the Tibetan diaspora and its host-land, India? |
| 目次 | Abstract 42 I 44 II 47 III 50 Bibliography 53 |
| ISSN | 23942983 (P) |
| 點閱次數 | 56 |
| 建檔日期 | 2023.10.11 |
| 更新日期 | 2023.10.11 |
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