Annawe live where people used to keep cowsin a stifling polyethylene sunwe make holes for love therewhen the water is high we walk on itfrom the bed to the chair then the windowsillthere we hang like rags on the edge of lightonce we woke in history melancholycan't fall back asleep circumambulatelike a child's sobs in a dead bellywar: the worst day of my lifeTatyanacurfew cage bars are made of waxwhen we set ourselves on fire, the light goes on in the (...) houselike a sunflower on the pan of a deep fieldit's as if we were still alive but then night deliversthe viper of the widow's ribbon under every doorlet them get up and go, it's not about the eyes of othersour faces are under the washed-out water of tearsbut they don't go we don't goit is where thyme once was picked up and memory grewgathering songs in tufts of hair, the sacks of Augustwere pregnant with hope for a new summerwhere we still speak for ourselveslet them get up and go, our time is running outleaving sand on things so they get water back laterwe outlive ourselves, we hold the earth by the throatlike the bird of an old love on the lining of a fashionable dressTamarathey just came and shut the passage of flowering timeinto a nailed-up victory box, as if we were snow dyingin the arms of cut-down apple trees in a cesspool of guiltnow my man and I go to get our pensions like cons off to rollcallbut even there they say: special people live in Donetsk:here you would say: and their special gods:occupation: its shimmering rhythm keeps trouble at baysilence: its dirty threads stitch up everyone's mouthswith porous fingers of laughter, from ear to eara train forgets itself and digs into the groundit's making to remember passenger lovesdoesn't know why it's here and what to do with so many namesFainathe rotten cabbage of despair knocks at the doorof invisible night with its severed head, the world still like waterscorched by screams a bird's throat makes threatswhile we go down into memory deeper and deeperwhile we root out the weeds of languagelike eglantine wind from a wound in the landscapepast the gates of death, empty nests of rootsstone light over the great junkheap of loveinfantile fears in the frozen cradle of breathwe leave lists of traces like snow in the marginsstained with blood of freedom from textualitythey will someday return home with our traces, the treesbeasts squint there from the swings of fire and guiltthey laugh over the ravine of this shameful feastthey don't feel the ground shifting beneath themin a long echo's noose tolls the hollow heartFor Oleh Kotsarevwe shall inter civilization in the woodsso that the waking sunhears the green record of sunrisenaked enter the running dance circlebreak into the childish laughter of natureearth shall not know earth in the mirror of our movementsearth shall not know us everso water leaving the memories of fireplace beaststurns to snow in the see-through cupped hands of cloudsso trees pushing roots into rainturn to sky in the arms of birdswe are not afraid, we shall say,to be or not to be in the umbilical cord of timewe shall tie together white kerchiefs of tears in the house of love. (shrink)

The victims of environmental destruction are often sidelined in eco-theology and environmental discourse. Movements for ecological justice fail to take into account the voice of those at the grassroots. 'Alternatives Unincorporated' presents an environmental ethics that begins with those on the margins. Using the key example of the Narmada Dam in India and the popular resistance movement which built up against the project, the book examines the collective action of subaltern communities in caring for their local environment. The book frames (...) these movements as theological texts that inform a life-affirming earth ethics. The aim of the book is to challenge prevailing social and ecological dynamics and to affirm the interconnectedness of social justice and environmental action. (shrink)

Study of concept of Consciousness and soul in the Sankhya school of philosophy with special reference to Vijñānabhikṣu, 16th cent. and Vācaspatimiśra, 976-1000.

On Hindu philosophy and spirituality in India.

Orientalism; Spain; Islam; relations; Christianity.

al-Juzʼ al-awwal. al-Taʼsīs al-Qurʼānī al-muʻāṣir li-ʻilm uṣūl al-fiqh al-muqāran, dirāsah istiqrāʼīyah fī al-manjhaj wa-al-athar al-qānūnī -- al-Juzʼ al-thānī. Handasat al-insān al-qānūnī, dirāsah iṭārīyah fī mutatāliyat al-muthul wa-taṭwīʻ al-insān al-muntaẓim -- al-Juzʼ al-thālith. Tiknūlūjyā al-taʻāẓum al-insānī, ruʼyah fikrīyah iṭārīyah fī al-handasah wa-ṣināʻat al-insān al-qānūnī -- al-Juzʼ al-rābiʻ. al-Lā yaqīn al-ẓarfī, dirāsah fī al-masārāt al-falsafīyah al-ʻilmīyah wa-al-qānūnīyah lil-zamakān -- al-Juzʼ al-khāmis. Lughat ṣināʻat al-naṣṣ al-qānūnī, dirāsah fī al-naẓarīyah wa-al-taṭbīq -- al-Juzʼ al-sādis. Ibtikār al-manhaj al-qānūnī bayna al-usus al-ʻilmīyah wa-al-taṣawwurāt al-naẓarīyah wa-al-ʻilmīyah -- al-Juzʼ (...) al-sābiʻ. al-istidlāl al-istiqrāʼī li-qānūn al-mustaqbal fī al-nānū tiknūlūjī -- al-Juzʼ al-thāmin. Naẓarīyāt muʻāṣirah fī ḍawʼ al-manhaj al-Sanhūrī lil-ʻalāqah al-baynīyah lil-qānūn wa-al-sharīʻah -- al-Juzʼ al-tāsiʻ. al-Ḥayāh al-shakhṣīyah wa-al-mawt, naẓarāt qānūnīyah falsafīyah fī al-mafhūm, al-tamyīz, al-miʻyār -- al-Juzʼ al-ʻāshir. Falsafat al-qānūn fī ʻālam al-ḥadāthah wa-mā baʻda al-ḥadāthah. (shrink)

Jaina philosophy and Gandhain thought; contributed papers presented at 13th Jaina Sāhitya Jñānasatra on 23-24 October 2015, held at Ahmedabad organized by Saurashtra Kesari Pranguru Jain Philosophical and Literary Research Centre with Gujarat Vidyapith, Antararashtriya Jainavidya Adhyayana Kendra.

Contributed seminar papers on Jaina philosophy and doctrines presented at 2nd Jaina Sāhitya Jñānasatra, held at Rajkot on January 8-10, 2005, organized by Saurashtra Kesari Pranaguru Jaina Philosophical end Literary Research Centre, Mumbai.

Instructive elements in Jaina stories; contributed seminar papers presented in 16th Jaina Sāhitya Jñānasatra on 2-3 September 2017, held at Valsad, organized by Saurashtra Kesari Pranguru Jain Philosophical and Literary Research Centre, Mumbai.

Contributed seminar papers on Jaina Philosophy and doctrines.

Seminar papers presented at 22nd Jaina Sāhitya Jñānasatra, held in Mumbai in December 2021.

Contributed seminar papers on Jainism and solutions of contemporary problems, organized by Saurashtra Kesari Pranaguru Jain Philosophic and Lilerary Research Centre, Mumbai in 2019.

Translation and interpretation of selected Hadith on Islamic ethics and coduct.

Collection of parables on Jaina ethics; based on the Jaina Agamas.

Compilation of didactic speeches on ethics and conduct of life delivered in Inta nāḷ in̲iya nāḷ, television program.

Articles on the relevance of Islam and a comparative look with European philosophy in the contemporary world.

Formen und Funktionen des Layouts in arabischen Manuskripten anhand von Abschriften religiöser Texte: Al-Būṣīrīs Burda, al-Ǧazūlīs Dalāʾil und die Šifāʾ von Qāḍī ʿIyāḍ. By Frederike-Wiebke Daub. Arabische Studien, vol. 12. Wiesbaden: Harrassowitz, 2016. Pp. ix + 229, illus. €68.

This paper attempts to critique the existential philosophy of Martin Buber’s theory of the “I-Thou” using the Yoruba concept of okun omo iya. The need for the realization of a sustainable environment has been a point of focus for researchers, scholars, and government policy makers. The reason for this realization is not far-fetched. According to a record from World Health Organisation (WHO), one-quarter of all deaths worldwide are attributed to over-exploitation and reckless usage of the environment. This undoubtedly has caused (...) several human-induced disasters such as floods. The reckless usage and abuse of the environment is predicated on the domineering tendency of humans towards the environment. Martin Buber, in his existentialist philosophy, argues that humans should treat their relations as “I-Thou” (as subjects) and not as “I-It” (as objects). It follows that humans must be considerate in relating with each other such that fellow humans should not be treated as a means to an end, rather as ends in themselves. Simply put, fellow humans should not be seen as objects that others can either control, dominate, or subdue. However, Buber’s existentialist philosophy is human-centered, as it excludes the non-human entities and as well, failed to explain the relationship that should exist between humans and non-human entities. Hence, the Yoruba concept of okun omo iya will be used as a paradigm to remodel and re-configure the existentialist philosophy of Buber in a way that is environmentally inclusive. (shrink)

Study on feminism and psychoanalysis and women's writings in Tamil.

Chiefly on Indic aesthetics; includes study on symbolism in art and literature, religion and culture in India.

A Critical Edition and an Annotated Translation of the Akanānūru, vol. I: Introduction, Invocation–50; vol. II: 51–120; vol. III: Old Commentary on Kaḷiṟṟiyāṉainirai KV–90; Word Index of Akanānūru KV–120. By Eva Wilden. Collection Indologie, vol. 134.1–3. Critical Texts of Caṅkam Literature, vol. 4.1–3. NETamil Series, vol. 1.1–3. Pondichéry: École Française d’Extrême-Orient and Institut Français de Pondichéry, 2018. Pp. cl + 323, 324–787, 470.

Arabic literature; history and criticism.

psychology; body language; social effects.