Ines G. Zupanov - Academia.edu (original) (raw)
Papers by Ines G. Zupanov
Soundings: An Interdisciplinary Journal, 2009
Le cosmopolitisme est-il un enfant de la modernité occidentale ou peut-on le trouver en d’autres ... more Le cosmopolitisme est-il un enfant de la modernité occidentale ou peut-on le trouver en d’autres temps et d’autres lieux ? Cet ouvrage entend apporter une réponse à cette question aujourd’hui vivement débattue en retraçant ses contours en tant que pratique et Weltanschauung dans une région du monde - l’Asie du Sud - pôle majeur de l’espace de circulation de l’Asie musulmane et nœud des flux humains, matériels et immatériels reliant l’Occident à l’Orient au cours des XVIe-XVIIIe siècles. Terre d’accueil pour de nombreuses élites en quête de patronage, port d’ancrage pour d’autres ou encore simple étape au sein de parcours transocéaniques guidés par l’appétit de richesses ou de savoirs, l’Asie du Sud de la première modernité est un terreau particulièrement fertile pour la construction d’identités et de visions cosmopolites, tant au niveau individuel qu’à celui de la polis. Aussi hétérogène comme idée que comme habitus, le cosmopolitisme est abordé ici sous un angle résolument pluriel favorisant la multiplication des approches (acteurs, langues, lieux, activités à « vocation » cosmopolite) et le croisement de ses différentes manifestations - moghole, marathe, européennes, etc. - afin d’en faire mieux ressortir les constantes, variantes, limites et interactions. Dans cette optique, les études réunies au fil de ce numéro illustrent bel et bien ce que le « citoyen du monde » des Lumières doit aux « Indes orientales »
Images have always played a vital role in political communication and in the visualization of pow... more Images have always played a vital role in political communication and in the visualization of power structures and hierarchies. They gain even more importance in situations where non-verbal communication prevails: In the negotiation processes between two (or more) different cultures, the language of the visual is often thought of as the most effective way to acquaint (and overpower) the others with one`s own principles, beliefs, and value systems. Scores of these asymmetrical exchange situations have taken place in the Portuguese overseas empire since its gradual expansion in the 16th century. This book offers new insights into the broad and differentiated spectrum of functions images could assume in political contexts in those areas dominated by the Portuguese in early modern times. How were objects and artifacts staged and handled to genereate new layers of meaning and visualize political ideas and concepts? And what were the respective reasons, means, and effects of the visualiza...
Trade and Finance in Global Missions (16th-18th Centuries), 2020
Annales. Histoire, Sciences Sociales, 1999
Cet ouvrage est tres interessant, malgre son petit volume et quelques faiblesses historiographiqu... more Cet ouvrage est tres interessant, malgre son petit volume et quelques faiblesses historiographiques a propos du contexte indien, malheureusement trop visibles pour ne pas etre remarquees. Le texte de Caria Sodini figure comme une longue introduction a la publication d'un memoire du voyage en Inde a la fin du 17 siecle d'un jeune sculpteur florentin, Placido Ramponi. Le considerable merite du livre est de nous presenter l'histoire peu connue d'un effort tardif de Cosimo III pour inserer l'economie du grand-duche de Toscane, de plus en plus menace par la crise, dans les reseaux internationaux de l'epoque. Dans les deux premiers chapitres, l'auteur esquisse une analyse du declin de la Casa Medici, lie a une situation geopolitique dans laquelle un petit Etat comme la Toscane commencait a perdre non seulement sa vitalite economique, mais aussi son prestige symbolique vis-a-vis de ses puissants voisins, tantot allies tantot ennemis. Apres l'echec du mariage de Cosimo III avec Marguerite Louise d'Orleans, une liaison par laquelle les Medicis essayaient de regagner « le role dominant dans la politique italienne » (p. 11), elle souligne deux lignes de la politique mediceenne visant a surmonter la crise : l'emphase sur la piete ostentatoire, appuyee par l'entreprise de grandes oeuvres d'art religieux a Florence, les decorations baroques principalement ; la quete de liens commerciaux avec les marches orientaux et le developpement simultane du port de Livourne abritant une colonie tres active des marchands juifs d'origine portugaise. Dans les deux chapitres qui suivent, l'auteur continue d'examiner le developpement « d'une strategic coloniale » toscane, concue durant le regne de Cosimo I (1537-1574), mais devenue urgente a l'epoque de Cosimo III. Elle nous rappelle la relativement longue tradition commerciale des Florentins dans les Indes orientales. Meme si les marchands en question — Giovanni da Empoli, Andrea Corsali, Francesco Corbinelli, Filippo Sassetti, et autres — faisaient partie de l'entreprise commerciale des Portugais, leur correspondance avec les Medicis demontre une complicite « nationale ». Les recits de voyage en Asie et les informations diverses, tant sur les techniques de la na-
Social Sciences and Missions, 2016
Representations, 1993
Page 1. INES G. ZUPANOV Aristocratic Analogies and Demotic Descriptions in the Seventeenth-Centur... more Page 1. INES G. ZUPANOV Aristocratic Analogies and Demotic Descriptions in the Seventeenth-Century Madurai Mission Two JESUIT MISSIONARIES confronted each other in 1610 through letters and treatises, following what ...
Journal of Early Modern History, 2012
Historians today seem to agree that passions for spices and for acquisition of objects and territ... more Historians today seem to agree that passions for spices and for acquisition of objects and territories from the late fifteenth century fuelled the “mercantile revolution” on a global scale. This article will argue that spirituality and commercial enterprise worked together to produce material objects, some of exceptional artistry. These artifacts, books, sculptures, paintings, and the attractive narratives written about or around them sparked spiritual enthusiasm wherever they reached their audience and became fundraising tools for further spiritual conquest and for creation of new material objects. In this case, I will trace the career of one particular Jesuit missionary, Marcello Mastrilli, who invented his own life and future martyrdom with a series of printed books and works of art, all marked by Mastrilli’s spiritual energy and his ability to fill the Jesuit purse.
The Journal of Asian Studies, 2002
The Journal of Asian Studies, 2003
This volume of thirty-one essays provides a thorough re-evaluation of Gama's voy... more This volume of thirty-one essays provides a thorough re-evaluation of Gama's voyage, the circumstances surrounding it, and its short-and long-term economic, cultural, political ,and religious significance. The book challenges the view that Portuguese influence in maritime Asia ...
The Journal of Asian Studies, 2002
Journal of Jesuit Studies
The Nomadic Object contains nineteen essays derived from a conference held by New York University... more The Nomadic Object contains nineteen essays derived from a conference held by New York University Abu Dhabi between January 18 and 21, 2016. Each contribution answers in its own way the question of how religion interacted with the global exchange of objects that flourished during the early modern period. Sixteen of the essays, when taken together, reveal from different perspectives the variety of things shipped to and from the four corners of the globe that disseminated and altered the foundations of Catholic belief. In the three remaining essays that consider exchanges outside the Catholic networks there is to be found potential for a truly global history of art, de-centered from Rome to include multiple regional centers measured at different scales. Each essay concentrates on so distinct a kind of object or question, approachable only through the writer's expertise, that it would be fruitless to summarize them all, one after the other. It may be useful instead to find those issues and concepts that link the different contributions with each other and with broader developments in the writing of early modern history. One of the co-editors, Mia Mochizuki, points in this direction by starting her introduction to the whole volume with Athanasius Kircher's famous Museum of the Society of Jesus that he assembled in Rome. Collections, Jesuits, the relationships between sacred images and diabolical idols, exemplified in Kircher's museum, all furnish organizing topics for a number of the essays. Mochizuki observes that the volume can be viewed as "a virtual Kunstkammer of religious objects" (25). Christine Göttler, co-editor as well, in her "Extraordinary Things: 'Idols from India' and the Visual Discernment of Space and Time, circa 1600," introduces us to a list of objects, some from the New World and Asia, that Benito Arias Montano sent in 1596 from his "theater of nature and art" outside Seville as gifts for the "museum" of his friend Abraham Ortelius in Antwerp. In this transaction of friendship, knowledge, and value, Arias Montano, the Catholic priest and biblical humanist, recompensed Ortelius, the geographer, for sending a new edition of his Theatrum orbis terrarum. From macrocosm in the atlas to microcosms in the collections, mediated by trans-European, transAtlantic , and global trade routes, by the "world cities" in which the correspondents lived, and by the books they wrote and read, Göttler has traced the different concepts that gave meaning to these "extraordinary things." Closer up, she scrutinizes the shifting significance of "barbarian idols" from the "Indies" in which precious and rare
American Historical Review, 2007
Cultura Revista De Historia E Teoria Das Ideias, Jun 1, 2007
Profecias jesuítas móveis de Nápoles para a Índia e para o Brasil (século XVII) * Inês Zupanov **... more Profecias jesuítas móveis de Nápoles para a Índia e para o Brasil (século XVII) * Inês Zupanov ** Pouco depois de chegar a Goa, nos últimos dias de 1635, Marcello Francesco Mastrilli, um jesuíta de Nápoles, contou pela sua própria voz a história da sua visão milagrosa de São Francisco Xavier e a história do seu próprio futuro na Ásia. Um mês depois, essa história já tinha sido impressa com o título Relaçam de hum prodigioso milagre, desta vez contada por um jesuíta português, Manuel de Lima. A fama de Mastrilli precedeu a sua chegada à famosa capital do império português oriental, o centro da empresa missionária jesuíta na Ásia. De acordo com os seus hagiógrafos seiscentistas, desde que Francisco Xavier lhe aparecera em Nápoles, em 1633, salvando-o depois de um golpe na cabeça que o podia ter levado à morte, Mastrili tinha ganho a reputação de futuro santo. 1 Quando fi cou semi-inconsciente depois de um martelo lhe ter caído sobre a cabeça, a 8 de Dezembro de 1633, Mastrilli estava longe de uma vida missionária do tipo heróico. Contudo, o corte físico constituiu, também, um choque místico, permitindo novas possibilidades discursivas, itinerários psicológicos e movimentos geográfi cos. Equipado com um capital de santidade abundante, Mastrili mostrou-se capaz de mobilizar pessoas e recursos materiais para o seu projecto pessoal: viajar até à Índia e morrer mártir ad majorem Dei gloria. Ao colar a sua história à Vida ou, melhor dizendo, à vida depois da morte, do santo jesuíta recentemente canonizado, Francisco Xavier, Mastrilli reinventou a sua própria vida como uma série de eventos proféticos, todos eles conduzindo aos dois anos dramáticos de apostolado na Ásia, coroados, por fi m, com o martírio. É este triunfalismo e sensibilidade profética na narrativa da sua vida que é interessante, pois introduz uma espécie de jogo do tempo, para parafrasear livremente Paul Ricoeur, para quem o tempo confi gura a narrativa, e a narrativa refi gura o tempo. 2 O enunciado profético é simultaneamente uma resistência sancionada (ou não) à autoridade do pre
Annales Histoire Sciences Sociales, 1996
Le 7 mai 1610, un missionnaire jésuite révolté, Gonçalo Fernandes, écrivit de lamission de Madura... more Le 7 mai 1610, un missionnaire jésuite révolté, Gonçalo Fernandes, écrivit de lamission de Madurai au coeur du pays tamoul à Nicolau Pimenta, Père visiteur de laprovince indienne, pour dénoncer son jeune collatéral, Roberto Nobili, accusé d'avoirdangereusement franchi le seuil du « paganisme » hindou :Sa manière [était] de laisser croire qu'il y a entre nous une certaine ou grandedifférence de religion. Il a paru convenir que les néophytes et les convertis semettent du santal sur le front […]. Le Père [Nobili] lui-même venait d'utiliser dusantal de la même manière. […] Le Père bénit le santal le dimanche avant de commencerla messe et ensuite il est distribué parce que le Père ne dit pas la messe etles fidèles n'y assistent guère sans s'être d'abord lavés et mis du santal.
Medieval History Journal, 2009
... David Lorenzen, Who Invented Hinduism? ... charter of the Holy Crusade, etc., and the vicar o... more ... David Lorenzen, Who Invented Hinduism? ... charter of the Holy Crusade, etc., and the vicar of the parochial church of St André in Old Goa),29 and the Summary of the Indian Definitions deduced from various Indian Chroniclers by Serious authors and from the Gentile Histories, by ...
Journal of Jesuit Studies, 2016
Soundings: An Interdisciplinary Journal, 2009
Le cosmopolitisme est-il un enfant de la modernité occidentale ou peut-on le trouver en d’autres ... more Le cosmopolitisme est-il un enfant de la modernité occidentale ou peut-on le trouver en d’autres temps et d’autres lieux ? Cet ouvrage entend apporter une réponse à cette question aujourd’hui vivement débattue en retraçant ses contours en tant que pratique et Weltanschauung dans une région du monde - l’Asie du Sud - pôle majeur de l’espace de circulation de l’Asie musulmane et nœud des flux humains, matériels et immatériels reliant l’Occident à l’Orient au cours des XVIe-XVIIIe siècles. Terre d’accueil pour de nombreuses élites en quête de patronage, port d’ancrage pour d’autres ou encore simple étape au sein de parcours transocéaniques guidés par l’appétit de richesses ou de savoirs, l’Asie du Sud de la première modernité est un terreau particulièrement fertile pour la construction d’identités et de visions cosmopolites, tant au niveau individuel qu’à celui de la polis. Aussi hétérogène comme idée que comme habitus, le cosmopolitisme est abordé ici sous un angle résolument pluriel favorisant la multiplication des approches (acteurs, langues, lieux, activités à « vocation » cosmopolite) et le croisement de ses différentes manifestations - moghole, marathe, européennes, etc. - afin d’en faire mieux ressortir les constantes, variantes, limites et interactions. Dans cette optique, les études réunies au fil de ce numéro illustrent bel et bien ce que le « citoyen du monde » des Lumières doit aux « Indes orientales »
Images have always played a vital role in political communication and in the visualization of pow... more Images have always played a vital role in political communication and in the visualization of power structures and hierarchies. They gain even more importance in situations where non-verbal communication prevails: In the negotiation processes between two (or more) different cultures, the language of the visual is often thought of as the most effective way to acquaint (and overpower) the others with one`s own principles, beliefs, and value systems. Scores of these asymmetrical exchange situations have taken place in the Portuguese overseas empire since its gradual expansion in the 16th century. This book offers new insights into the broad and differentiated spectrum of functions images could assume in political contexts in those areas dominated by the Portuguese in early modern times. How were objects and artifacts staged and handled to genereate new layers of meaning and visualize political ideas and concepts? And what were the respective reasons, means, and effects of the visualiza...
Trade and Finance in Global Missions (16th-18th Centuries), 2020
Annales. Histoire, Sciences Sociales, 1999
Cet ouvrage est tres interessant, malgre son petit volume et quelques faiblesses historiographiqu... more Cet ouvrage est tres interessant, malgre son petit volume et quelques faiblesses historiographiques a propos du contexte indien, malheureusement trop visibles pour ne pas etre remarquees. Le texte de Caria Sodini figure comme une longue introduction a la publication d'un memoire du voyage en Inde a la fin du 17 siecle d'un jeune sculpteur florentin, Placido Ramponi. Le considerable merite du livre est de nous presenter l'histoire peu connue d'un effort tardif de Cosimo III pour inserer l'economie du grand-duche de Toscane, de plus en plus menace par la crise, dans les reseaux internationaux de l'epoque. Dans les deux premiers chapitres, l'auteur esquisse une analyse du declin de la Casa Medici, lie a une situation geopolitique dans laquelle un petit Etat comme la Toscane commencait a perdre non seulement sa vitalite economique, mais aussi son prestige symbolique vis-a-vis de ses puissants voisins, tantot allies tantot ennemis. Apres l'echec du mariage de Cosimo III avec Marguerite Louise d'Orleans, une liaison par laquelle les Medicis essayaient de regagner « le role dominant dans la politique italienne » (p. 11), elle souligne deux lignes de la politique mediceenne visant a surmonter la crise : l'emphase sur la piete ostentatoire, appuyee par l'entreprise de grandes oeuvres d'art religieux a Florence, les decorations baroques principalement ; la quete de liens commerciaux avec les marches orientaux et le developpement simultane du port de Livourne abritant une colonie tres active des marchands juifs d'origine portugaise. Dans les deux chapitres qui suivent, l'auteur continue d'examiner le developpement « d'une strategic coloniale » toscane, concue durant le regne de Cosimo I (1537-1574), mais devenue urgente a l'epoque de Cosimo III. Elle nous rappelle la relativement longue tradition commerciale des Florentins dans les Indes orientales. Meme si les marchands en question — Giovanni da Empoli, Andrea Corsali, Francesco Corbinelli, Filippo Sassetti, et autres — faisaient partie de l'entreprise commerciale des Portugais, leur correspondance avec les Medicis demontre une complicite « nationale ». Les recits de voyage en Asie et les informations diverses, tant sur les techniques de la na-
Social Sciences and Missions, 2016
Representations, 1993
Page 1. INES G. ZUPANOV Aristocratic Analogies and Demotic Descriptions in the Seventeenth-Centur... more Page 1. INES G. ZUPANOV Aristocratic Analogies and Demotic Descriptions in the Seventeenth-Century Madurai Mission Two JESUIT MISSIONARIES confronted each other in 1610 through letters and treatises, following what ...
Journal of Early Modern History, 2012
Historians today seem to agree that passions for spices and for acquisition of objects and territ... more Historians today seem to agree that passions for spices and for acquisition of objects and territories from the late fifteenth century fuelled the “mercantile revolution” on a global scale. This article will argue that spirituality and commercial enterprise worked together to produce material objects, some of exceptional artistry. These artifacts, books, sculptures, paintings, and the attractive narratives written about or around them sparked spiritual enthusiasm wherever they reached their audience and became fundraising tools for further spiritual conquest and for creation of new material objects. In this case, I will trace the career of one particular Jesuit missionary, Marcello Mastrilli, who invented his own life and future martyrdom with a series of printed books and works of art, all marked by Mastrilli’s spiritual energy and his ability to fill the Jesuit purse.
The Journal of Asian Studies, 2002
The Journal of Asian Studies, 2003
This volume of thirty-one essays provides a thorough re-evaluation of Gama's voy... more This volume of thirty-one essays provides a thorough re-evaluation of Gama's voyage, the circumstances surrounding it, and its short-and long-term economic, cultural, political ,and religious significance. The book challenges the view that Portuguese influence in maritime Asia ...
The Journal of Asian Studies, 2002
Journal of Jesuit Studies
The Nomadic Object contains nineteen essays derived from a conference held by New York University... more The Nomadic Object contains nineteen essays derived from a conference held by New York University Abu Dhabi between January 18 and 21, 2016. Each contribution answers in its own way the question of how religion interacted with the global exchange of objects that flourished during the early modern period. Sixteen of the essays, when taken together, reveal from different perspectives the variety of things shipped to and from the four corners of the globe that disseminated and altered the foundations of Catholic belief. In the three remaining essays that consider exchanges outside the Catholic networks there is to be found potential for a truly global history of art, de-centered from Rome to include multiple regional centers measured at different scales. Each essay concentrates on so distinct a kind of object or question, approachable only through the writer's expertise, that it would be fruitless to summarize them all, one after the other. It may be useful instead to find those issues and concepts that link the different contributions with each other and with broader developments in the writing of early modern history. One of the co-editors, Mia Mochizuki, points in this direction by starting her introduction to the whole volume with Athanasius Kircher's famous Museum of the Society of Jesus that he assembled in Rome. Collections, Jesuits, the relationships between sacred images and diabolical idols, exemplified in Kircher's museum, all furnish organizing topics for a number of the essays. Mochizuki observes that the volume can be viewed as "a virtual Kunstkammer of religious objects" (25). Christine Göttler, co-editor as well, in her "Extraordinary Things: 'Idols from India' and the Visual Discernment of Space and Time, circa 1600," introduces us to a list of objects, some from the New World and Asia, that Benito Arias Montano sent in 1596 from his "theater of nature and art" outside Seville as gifts for the "museum" of his friend Abraham Ortelius in Antwerp. In this transaction of friendship, knowledge, and value, Arias Montano, the Catholic priest and biblical humanist, recompensed Ortelius, the geographer, for sending a new edition of his Theatrum orbis terrarum. From macrocosm in the atlas to microcosms in the collections, mediated by trans-European, transAtlantic , and global trade routes, by the "world cities" in which the correspondents lived, and by the books they wrote and read, Göttler has traced the different concepts that gave meaning to these "extraordinary things." Closer up, she scrutinizes the shifting significance of "barbarian idols" from the "Indies" in which precious and rare
American Historical Review, 2007
Cultura Revista De Historia E Teoria Das Ideias, Jun 1, 2007
Profecias jesuítas móveis de Nápoles para a Índia e para o Brasil (século XVII) * Inês Zupanov **... more Profecias jesuítas móveis de Nápoles para a Índia e para o Brasil (século XVII) * Inês Zupanov ** Pouco depois de chegar a Goa, nos últimos dias de 1635, Marcello Francesco Mastrilli, um jesuíta de Nápoles, contou pela sua própria voz a história da sua visão milagrosa de São Francisco Xavier e a história do seu próprio futuro na Ásia. Um mês depois, essa história já tinha sido impressa com o título Relaçam de hum prodigioso milagre, desta vez contada por um jesuíta português, Manuel de Lima. A fama de Mastrilli precedeu a sua chegada à famosa capital do império português oriental, o centro da empresa missionária jesuíta na Ásia. De acordo com os seus hagiógrafos seiscentistas, desde que Francisco Xavier lhe aparecera em Nápoles, em 1633, salvando-o depois de um golpe na cabeça que o podia ter levado à morte, Mastrili tinha ganho a reputação de futuro santo. 1 Quando fi cou semi-inconsciente depois de um martelo lhe ter caído sobre a cabeça, a 8 de Dezembro de 1633, Mastrilli estava longe de uma vida missionária do tipo heróico. Contudo, o corte físico constituiu, também, um choque místico, permitindo novas possibilidades discursivas, itinerários psicológicos e movimentos geográfi cos. Equipado com um capital de santidade abundante, Mastrili mostrou-se capaz de mobilizar pessoas e recursos materiais para o seu projecto pessoal: viajar até à Índia e morrer mártir ad majorem Dei gloria. Ao colar a sua história à Vida ou, melhor dizendo, à vida depois da morte, do santo jesuíta recentemente canonizado, Francisco Xavier, Mastrilli reinventou a sua própria vida como uma série de eventos proféticos, todos eles conduzindo aos dois anos dramáticos de apostolado na Ásia, coroados, por fi m, com o martírio. É este triunfalismo e sensibilidade profética na narrativa da sua vida que é interessante, pois introduz uma espécie de jogo do tempo, para parafrasear livremente Paul Ricoeur, para quem o tempo confi gura a narrativa, e a narrativa refi gura o tempo. 2 O enunciado profético é simultaneamente uma resistência sancionada (ou não) à autoridade do pre
Annales Histoire Sciences Sociales, 1996
Le 7 mai 1610, un missionnaire jésuite révolté, Gonçalo Fernandes, écrivit de lamission de Madura... more Le 7 mai 1610, un missionnaire jésuite révolté, Gonçalo Fernandes, écrivit de lamission de Madurai au coeur du pays tamoul à Nicolau Pimenta, Père visiteur de laprovince indienne, pour dénoncer son jeune collatéral, Roberto Nobili, accusé d'avoirdangereusement franchi le seuil du « paganisme » hindou :Sa manière [était] de laisser croire qu'il y a entre nous une certaine ou grandedifférence de religion. Il a paru convenir que les néophytes et les convertis semettent du santal sur le front […]. Le Père [Nobili] lui-même venait d'utiliser dusantal de la même manière. […] Le Père bénit le santal le dimanche avant de commencerla messe et ensuite il est distribué parce que le Père ne dit pas la messe etles fidèles n'y assistent guère sans s'être d'abord lavés et mis du santal.
Medieval History Journal, 2009
... David Lorenzen, Who Invented Hinduism? ... charter of the Holy Crusade, etc., and the vicar o... more ... David Lorenzen, Who Invented Hinduism? ... charter of the Holy Crusade, etc., and the vicar of the parochial church of St André in Old Goa),29 and the Summary of the Indian Definitions deduced from various Indian Chroniclers by Serious authors and from the Gentile Histories, by ...
Journal of Jesuit Studies, 2016