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Twenty-seven engaging stories from the heart of one of India's youngest states. The great holiday destination of India, Goa has been reduced to an easy caricature by the demands of tourism and advertising: a beautiful land by the sea peopled by a feckless, bohemian race. This anthology introduces us to the true Goa, a place rich in history and tradition where the business of living is as serious and humdrum as it is anywhere else. Included here are the finest short stories from Goa written in Konkani, Marathi, Portuguese and English, all remarkable for their rare freshness, and many marked by sparkling humour and a contagious lightheartedness. The themes vary from the touching naivete of first love, as in Chandrakant Keni's 'Innocence', to the humiliation of poverty, movingly described in stories like Pundalik Naik's 'The Turtle'; from the amusing clash of egos among rural elite, brilliantly narrated in Victor Rangel-Ribeiro's 'Senhor Eusebio Builds His Dream House', to the startling brutality inherent in everyday lives, as seen in Pundalik Naik's 'When an Ass Mounts a Cow' and Damodar Mauzo's 'Theresa's Man'. Simply and lucidly told, the stories in Ferry Crossing reveal a Goa infinitely more human and complex than the stereotypical image of an enormous beach resort.
The path of practice as taught in ancient India by Gotama Buddha was open to both women and men. The texts of early Indian Buddhism show that women were lay followers of the Buddha and were also granted the right to ordain and become nuns. Certain women were known as influential teachers of men and women alike and considered experts in certain aspects of Gotama's dhamma. For this to occur in an ancient religion practiced within traditional societies is really quite extraordinary. This is apparent especially in light of the continued problems experienced by practitioners of many religions today involved in challenging instilled norms and practices and conferring the status of any high office upon women. In this collection, Alice Collett brings together a sampling of the plethora of Buddhist texts from early Indian Buddhism in which women figure centrally. It is true that there are negative conceptualizations of and attitudes towards women expressed in early Buddhist texts, but for so many texts concerning women to have been composed, collated and preserved is worthy of note. The simple fact that the Buddhist textual record names so many nuns and laywomen, and preserves biographies of them, attests to a relatively positive situation for women at that time. With the possible exception of the reverence accorded Egyptian queens, there is no textual record of named women from an ancient civilization that comes close to that of early Indian Buddhism. This volume offers comparative study of texts in five different languages - Gandhari, Pali, Sanskrit, Chinese and Sinhala. Each chapter is a study and translation, with some chapters focusing more on translation and some more on comparisons between parallel and similar texts, whilst others are more discursive and thematic.
Reports of cases decided by the Privy Council and the High Court of Judicature, North Western Provinces.
Short stories by various 20th century Indic authors translated into English.
Bhikhu Parekh argues for a pluralist perspective on cultural diversity. Writing from both within the liberal tradition and outside of it as a critic, he challenges what he calls the "moral monism" of much of traditional moral philosophy, including contemporary liberalism--its tendency to assert that only one way of life or set of values is worthwhile and to dismiss the rest as misguided or false. He defends his pluralist perspective both at the level of theory and in subtle nuanced analyses of recent controversies. Thus, he offers careful and clear accounts of why cultural differences should be respected and publicly affirmed, why the separation of church and state cannot be used to justify the separation of religion and politics, and why the initial critique of Salman Rushdie (before a Fatwa threatened his life) deserved more serious attention than it received. Rejecting naturalism, which posits that humans have a relatively fixed nature and that culture is an incidental, and "culturalism," which posits that they are socially and culturally constructed with only a minimal set of features in common, he argues for a dialogic interplay between human commonalities and cultural differences. This will allow, Parekh argues, genuinely balanced and thoughtful compromises on even the most controversial cultural issues in the new multicultural world in which we live.