Traditions of science : cross-cultural perspectives : essays in honour of B.V. Subbarayappa

Contributed articles

Between traditions : the villa and the country house

Sir Leslie Martin wrote in 1983, “The formal composition used by Lutyens is something totally related to the problems and culture of his time”. to reinforce this point Martin included a plan of Heathcote (1905) next to an illustration of one of Palladio’s final commissions, the Villa Rotonda (1566). Comparing the planning and symmetry strategies of the two architects, Martin was able to demonstrate how Heathcote embodied an eclectic yet fundamental link between two traditions - the irregularity of an Edwardian planning arrangement, and its containment within the symmetry demanded by the “full classical orchestra of a Doric order” (Hussey, 1950 p128). “Once inside the balanced mass of the exterior, the visitor’s movement through the building is controlled by volumes and composition of a totally different kind” 1. While Palladio appears to have been a significant influence on Lutyens, as revealed in the often quoted letter about the “High Game” which he wrote to Herbert Baker in 1903, few studies appear to explore the extent to which his newfound inspiration went beyond the issue of fenestration in affecting other aspects of his work. The following paper analyses Lutyens’s relationship to Palladio with particular reference to three concepts fundamental to the work of
both architects: proportion, plan arrangement and movement.

Beyond Abrahamism : a fresh reading of the Tanakh traditions respecting Lot, Moab and Ammon

At the heart of this study is my interest in the way in which a religious community establishes its sense of identity and its boundaries in relation to other groups. I explore the case of Israel's attitude towards her eastern neighbours, the Moabites and Ammonites, as portrayed in Tanakh, the Hebrew Bible. Most commentary from the last one hundred years privileges one particular view of Moab and Ammon as traditional enemies of Israel. I aim to show the validity of readings of the biblical accounts that reveal a more complex relationship between Israel and her neighbours. Tanakh exhibits a dialectic between eirenic and hostile viewpoints. The stories of Abraham and Lot, who are presented as ancestors of Israel and of Moab and Ammon, to some degree represent Israel’s understanding of her neighbours. Conventional commentaries take for granted the accepted orthodoxy of Judaism, Christianity and Islam concerning Abraham and his significance in terms of faith and righteousness and blessing and covenant. As none of these notions is specifically linked to Lot at any point, he is treated as a pathetic figure and remains secondary in conventional commentary. Many commentaries denigrate the character of Lot, often in direct comparisons with Abraham. My reading of the texts of Genesis attempts to free the story of Lot from the constraints imposed by the way the story of Abraham functions. A careful reading of the Genesis account shows that Lot and Abraham exhibit similar elements of moral ambiguity, and Genesis contains no statement that condemns Lot on moral or religious grounds. Genesis 19, the single narrative in which Lot appears independently of Abraham, participates in the dialectic elsewhere in Tanakh. On the basis of a consistent pattern of action and speech throughout the first portion of Genesis 19, I advance my own original conception of the eirenic viewpoint of the narrator concerning Lot and his relationship to the divine. I attempt to demonstrate ways in which the story of Lot critiques or deconstructs the dominant ideology centred upon Abraham. My conception of the particular interests of the compiler of Genesis 19 is supported by several intertextual studies. These include the traditions of Sodom and of Zoar, the story of hospitality in Judges 19, the story of the deluge (Genesis 6-9) and stories of women who, like Lot’s daughters, act to continue the family line. In a treatment of the history of Lot traditions, I find evidence to separate the story of Lot from the work of the Yahwist. I consider whether the stories of Lot have a derivation east of the Jordan and whether the stories were of particular interest to the Deuteronomists. In the final chapter of this study, I focus on the main themes of the narratives concerning Lot and Abraham, and Moab and Ammon and Israel. The question of social boundaries arises in regard to many of these themes, such as the interaction of female and male, the role of wealth, the relation of city and country, kinship, and rights to land settlement. In this way, the treatment of Lot and Abraham in Tanakh and in subsequent traditions offers a perspective upon the formation of identity in the contemporary world of religious plurality.

Understanding quality and equity of schooling in Scotland : locating educational traditions globally

This paper provides a descriptive analysis of the OECD’s (2007) national report on Scottish education, Quality and equity of schooling in Scotland, while also briefly considering the Scottish government’s Diagnostic Report, prepared for the review. The national report is situated against Scottish traditions of schooling, particularly the view that access to academic curricula for all is a democratic and egalitarian approach, and also set against the changing role of the OECD. On the latter, the paper argues that the OECD, in the context of globalisation, has become more of a policy actor in its own right, in addition to its more traditional think-tank function. The OECD is a now significant transnational policy actor in education, contributing to the emergent global education policy field. The overarching argument proffered is that debates provoked by the OECD’s report, for example the David Raffe/Richard Teese exchange in the Scottish Educational Review, 40(1), 2008, stem from tensions between the new supranational expression of political and policy authority as articulated in the OECD’s report and that located more traditionally within the nation. The academic curricula for all, the Scottish tradition, is challenged by the OECD report, which supports more diverse curricula provision, including more vocational education in schools, particularly at the post-compulsory phase. We note, drawing on theoretical and empirical insights of Bourdieu, that the success of the former demands pedagogies which scaffold for those students not possessing the requisite cultural capitals for success with academic curricula, while the latter demands a strategic effort to ensure parity of esteem between different curricular provisions.

Suturing the body corporate (divine and human)in the Brahmanic traditions

In this discussion, we ponder the discourse about the ‘body of the Divine’ in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of the Divine to the spiritual aspirant? We consider, where relevant, which views are pantheistic and which might be considered panentheistic. Panentheism is connected with discourse on the world as the body of God. It has origins in medieval Christian theology with anticipatory traces in Plato’s Timeaus. Under pantheism, were the world to end—were it to collapse or disappear irreversibly, perhaps, into a huge black hole—then God would disintegrate without a remainder as well; for in this view the Divine Spirit is the universe. The same is not true under panentheism which posits a more complex relationship between the Divine and the world. According to panentheism, God pervades the world—God is in the world—and at the same time, God sustains the world—the world is in God. This allows that God be greater than, transcendent of and independent of the world. In our conclusion we remark on how the views we have surveyed link to, resonate with, or dis-compare with the current—should one say revivified—interest in intellectual quarters with panentheism.

Water in the Indic Traditions

The essay critically discusses the predominant role played by water in the lives of people from Vedic times to the present day, in the Hindu world. A number of ceremonies both happy or auspicious-making and secular have been associated with water. Several hymns of the Vedas, Brāhmanas, Mahābhārata, Āgamic and Purānic texts are drawn upon to bring out the legends and myths, and genuine beliefs, connected with water that underscore the sacred and profane, purificatory, healing and resuscitating dimensions of water. The essay treats readers to many ancient motifs concerning the pervasive value and utility of water. These comprise, variously, sacrifice, fertility rites, water-medium birth, divine metamorphosis, self-conceiving cosmic birth, totemism life-cycle rites, sanctifications, consecration and installation of icons and edifices, food rituals, monsoon rites, to pacifications, possession and exorcism, death, after-life and rebirth rituals. Reference is also made to the ecology of water resources, the economy of water scarcity, ‘war-wars’ or water imperialism, and water justice in the socio-political arenas of post independent India, in a rapidly liberalising and globalising world. In that regard practical applications of the knowledge-base are explored through the work of NGOs and Water Swamis in the subcontinent.