第三回FINDAS研究会 Exploring Contemporary South Asia
2016-7-5(火)18:30-20:30開催
このたび、南アジア地域研究?東京外国語大学拠点（FINDAS）では、7月5日（火）18時半より、東京大学?駒場キャンパスにて2016年度第三回研究会を開催いたします。
アメリカ?オレゴン大学で教鞭をとるDr. Arafaat Valiani氏、Dr.Nadia Loan氏をお迎えし、ガーンディーとRSSの運動と歴史的関係および現代パキスタンの宗教教育とジェンダーをテーマに議論していただきます。
※本研究会は、予約不要でどなたでもご参加いただけます。
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| 日時 | 2016年7月5日（火）18：30－20：30 | ||
|---|---|---|---|
| 場所 | 東京大学駒場キャンパス 18号館４階コラボレーションルーム２ | ||
| 内容 | ※英語による報告 ◆Dr.Nadia Loan (Instructor, Department of Women’s and Gender Studies, University of Oregon)
“Handwriting the Quran: Inscribing Devotion in Contemporary Pakistan” This paper examines inscriptional/writing practices among women participants of Quranic study in urban Pakistan. New religious educational programs designed to teach women the translation and interpretation of the Quran have become very popular in urban centers of Pakistan. In particular, reading comprehension is braced and performed by the act of inscribing the meaning of the Quran through one’s interpretive labor. This paper ethnographically explores how new pedagogies and knowledge practices related to religious learning are employed in these sites and mediate women’s relationship with the Quran. ◆Dr. Arafaat Valiani (Associate Professor, Department of History, University of Oregon http://history.uoregon.edu/profile/valiani/) “Mohandas Gandhi and the Rashtriya Swayamsevak Sangh (RSS): Two Complex and Overlapping Social Movements in Colonial and Contemporary India” Scholars of social movements and Indian nationalism juxtapose Mohandas Gandhi’s non-violent movement with the xenophobic Hindu nationalist movement that has organized ferocious episodes of ethnic cleansing against minority communities in contemporary India. Through a close reading of Gandhi’s writing on popular mobilization and resistance, and a detailed historical investigation of hitherto understudied Quit India Movement in 1942, I underscore the continuities and discontinuities between Gandhi’s satyagraha movement and the militant Hindu nationalist movement in the western Indian state of Gujarat in the colonial and postcolonial periods. In particular I describe the competing and complementary visions of both movements which emphasized the virtues of discipline, strategy and affective masculinity. | ||
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