Clarence Maloney - Academia.edu (original) (raw)
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Papers by Clarence Maloney
Population and Development Review, 1982
The Journal of Asian Studies, 1970
sThe diffusion of Indian Civilization and its “great tradition” to the extreme south of the penin... more sThe diffusion of Indian Civilization and its “great tradition” to the extreme south of the peninsula occurred in the earliest stages by sea, not by land. Such characteristics of civilization as script and literacy, kingship and the state, and organized religions, developed at first in the earliest urban centers in Tamil Nadu, which were located on the coast opposite Ceylon. In the half millennium before Christ there was sea traffic between the coasts of Gujarat and Sind, and Ceylon, which laid the basis for the development of civilization in that island. Early civilization in soutliern Tamil Nadu developed parallel with this, and most of its intrusive features were analogous with those in the island, or were inspired by them. The earliest attractions of the far southern coasts were pearls and gems, which brought merchants, and ultimately, script, religions, and the Pandiyan dynastic traditon. Early civilizations characterized by the Colas and Keralas, as well as in the Andhra delta...
Asian Affairs: An American Review, 1974
American Ethnologist, 1988
... People of the Maldive Islands. Post a Comment. CONTRIBUTORS: Author: Maloney,Clarence. PUBLIS... more ... People of the Maldive Islands. Post a Comment. CONTRIBUTORS: Author: Maloney,Clarence. PUBLISHER: Orient Longman (Bombay). SERIES TITLE: YEAR: 1980. PUB TYPE: Book. VOLUME/EDITION: PAGES (INTRO/BODY): xi,. ...
American Ethnologist, 1975
Belief systems among South Indian Hindus are surprisingly diverse. The differences are such that ... more Belief systems among South Indian Hindus are surprisingly diverse. The differences are such that they cannot be explained only in terms of differential historical diffusion] cults, environment] or occupation, but must be explained by the nature of the social system as a whole. We are not referring here to differences regarding deities, festivals, and legends, which have often been described in the context of the Hindu great tradition] intermediate regional traditions] and village little traditions. We are referring to philosophical concepts and the world view. Everyone recognizes the multiplicity of belief systems under the umbrella of Hinduism] ranging from the six classical systems of philosophy and the more recent philosophies to the teachings of gurk, the regional sects, and cults. But is has been supposed that all are drawn together within the Hindu fold by at least nominal regard for the Sanskrit tradition and by the commonality of concepts conveyed by such terms as karma and dharma. But this is not so because many villagers in the state of Tami! NIdu know absolutely nothing of the Sanskrit tradition and define fundamental Hindu terms in ways quite different than in the literary tradition. Hinduism is too plural a system to speak of "dogmas" and "heresies" as one might for religions of Near Eastern origin, though such terms can legitimately be used regarding the belief systems of particular Hindu sects. But we can think of Hindu "doctrines" as distinguished from those beliefs which are only "tenets." Doctrines are almost by definition supportive of the social position of those propounding them. Thus the BrHhmagical doctrines are rejected by many, probably the majority, of Tamils, who see the world and i t s forces from a different social vantage point. the social setting The three-way division of traditional society in South India among BrIhmans (3 percent of the population), non-Brahmans, and Harijans (Untouchables) is recognized popularly as well as by social scientists. Belief systems reflect this trifurcation. In Tami! Tamil villagers define key words of Hindu philosophy, such as dharma, karma, and samsara, in different ways, according to their social situation, for the usual definitions amount to doctrines of the religious elite. Many villagers reject the Brahmanical tendency to pull lower castes in the direction of Sanskritization. Their religion focuses on particularistic deities, whose power is manifest through shamans to solve personal problems.
American Anthropologist, 1976
Of the four paragraphs of the original review (mercilessly truncated from the original five) only... more Of the four paragraphs of the original review (mercilessly truncated from the original five) only two could be called "contemptuous," and none is ''facile." So my review is 50% contemptuous. Of Kobben's two paragraphs, both are somewhat offensive (in one I am "facile," in the other I am "naive"). So 100% of his comment is "contemptuous." These are just the sorts of statistical arguments one can expect in the book itself.
Population and Development Review, 1982
The Journal of Asian Studies, 1970
sThe diffusion of Indian Civilization and its “great tradition” to the extreme south of the penin... more sThe diffusion of Indian Civilization and its “great tradition” to the extreme south of the peninsula occurred in the earliest stages by sea, not by land. Such characteristics of civilization as script and literacy, kingship and the state, and organized religions, developed at first in the earliest urban centers in Tamil Nadu, which were located on the coast opposite Ceylon. In the half millennium before Christ there was sea traffic between the coasts of Gujarat and Sind, and Ceylon, which laid the basis for the development of civilization in that island. Early civilization in soutliern Tamil Nadu developed parallel with this, and most of its intrusive features were analogous with those in the island, or were inspired by them. The earliest attractions of the far southern coasts were pearls and gems, which brought merchants, and ultimately, script, religions, and the Pandiyan dynastic traditon. Early civilizations characterized by the Colas and Keralas, as well as in the Andhra delta...
Asian Affairs: An American Review, 1974
American Ethnologist, 1988
... People of the Maldive Islands. Post a Comment. CONTRIBUTORS: Author: Maloney,Clarence. PUBLIS... more ... People of the Maldive Islands. Post a Comment. CONTRIBUTORS: Author: Maloney,Clarence. PUBLISHER: Orient Longman (Bombay). SERIES TITLE: YEAR: 1980. PUB TYPE: Book. VOLUME/EDITION: PAGES (INTRO/BODY): xi,. ...
American Ethnologist, 1975
Belief systems among South Indian Hindus are surprisingly diverse. The differences are such that ... more Belief systems among South Indian Hindus are surprisingly diverse. The differences are such that they cannot be explained only in terms of differential historical diffusion] cults, environment] or occupation, but must be explained by the nature of the social system as a whole. We are not referring here to differences regarding deities, festivals, and legends, which have often been described in the context of the Hindu great tradition] intermediate regional traditions] and village little traditions. We are referring to philosophical concepts and the world view. Everyone recognizes the multiplicity of belief systems under the umbrella of Hinduism] ranging from the six classical systems of philosophy and the more recent philosophies to the teachings of gurk, the regional sects, and cults. But is has been supposed that all are drawn together within the Hindu fold by at least nominal regard for the Sanskrit tradition and by the commonality of concepts conveyed by such terms as karma and dharma. But this is not so because many villagers in the state of Tami! NIdu know absolutely nothing of the Sanskrit tradition and define fundamental Hindu terms in ways quite different than in the literary tradition. Hinduism is too plural a system to speak of "dogmas" and "heresies" as one might for religions of Near Eastern origin, though such terms can legitimately be used regarding the belief systems of particular Hindu sects. But we can think of Hindu "doctrines" as distinguished from those beliefs which are only "tenets." Doctrines are almost by definition supportive of the social position of those propounding them. Thus the BrHhmagical doctrines are rejected by many, probably the majority, of Tamils, who see the world and i t s forces from a different social vantage point. the social setting The three-way division of traditional society in South India among BrIhmans (3 percent of the population), non-Brahmans, and Harijans (Untouchables) is recognized popularly as well as by social scientists. Belief systems reflect this trifurcation. In Tami! Tamil villagers define key words of Hindu philosophy, such as dharma, karma, and samsara, in different ways, according to their social situation, for the usual definitions amount to doctrines of the religious elite. Many villagers reject the Brahmanical tendency to pull lower castes in the direction of Sanskritization. Their religion focuses on particularistic deities, whose power is manifest through shamans to solve personal problems.
American Anthropologist, 1976
Of the four paragraphs of the original review (mercilessly truncated from the original five) only... more Of the four paragraphs of the original review (mercilessly truncated from the original five) only two could be called "contemptuous," and none is ''facile." So my review is 50% contemptuous. Of Kobben's two paragraphs, both are somewhat offensive (in one I am "facile," in the other I am "naive"). So 100% of his comment is "contemptuous." These are just the sorts of statistical arguments one can expect in the book itself.