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Journal articles on the topic 'Ananda Coomaraswamy'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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1

Croswell, Kimberly. "Ananda Coomaraswamy: Anarchizing Performance, East and West." Modernism/modernity 27, no. 3 (2020): 467–89. http://dx.doi.org/10.1353/mod.2020.0037.

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2

Wagoner, Phillip B. "Ananda K. Coomaraswamy and the Practice of Architectural History." Journal of the Society of Architectural Historians 58, no. 1 (March 1, 1999): 62–67. http://dx.doi.org/10.2307/991437.

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3

Chanchani, Nachiket. "The Camera Work of Ananda Kentish Coomaraswamy and Alfred Stieglitz." History of Photography 37, no. 2 (May 2013): 204–20. http://dx.doi.org/10.1080/03087298.2012.711903.

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4

Ribeiro, Almir. "A Marionete em Chamas - O Teatro-dança Clássico da Índia e o Über-marionette de Gordon Craig: processos de Marionetização do ator." Pitágoras 500 7, no. 1 (August 24, 2017): 68. http://dx.doi.org/10.20396/pita.v7i1.8650801.

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Gordon Craig idealizou seu Über-marionette como uma crítica ao teatro centrado na personalidade. Para alicerçar sua criação, buscou inspiração no teatro asiático e em suas formas animadas, e com isso, se acercou do processo de marionetização presente nestas formas teatrais. O historiador Ananda Coomaraswamy questionou a relação entre o Über-marionette e o teatro-dança clássico da Índia. Este diálogo inaugura historicamente o viés investigativo chamado teatro intercultural.
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5

Korotchikova, Polina V. "Ananda Kentish Coomaraswamy: “The Indians Have Never Believed in Art for Art...”." Observatory of Culture, no. 4 (August 28, 2014): 88–95. http://dx.doi.org/10.25281/2072-3156-2014-0-4-88-95.

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Analyses ideas of the famous indologist and orientalist, philosopher and art theorist whose works may be regarded as an attempt of the East­West cultural dialogue. The article focuses on the Coomaraswamy’s concepts that are most relevant and important today for both indologists and wider audiences. The main objective of the paper is to introduce the core principles of Coomaraswamy’s methodology to contemporary discourse and to reveal the specificity of his interpretations of the Oriental art and its features
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6

Macdonald, Murdo J. S. "Education, Visual Art and Cultural Revival: Tagore, Geddes, Nivedita, and Coomaraswamy." Gitanjali & Beyond 1, no. 1 (November 9, 2016): 39. http://dx.doi.org/10.14297/gnb.1.1.39-57.

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<p>Rabindranath Tagore and Patrick Geddes were part of the same milieu long before they met. They were both internationally minded cultural thinkers. The links between them are illuminated by consideration of their links with two other internationally minded cultural activists: the Irishwoman Margaret Noble, better known as Sister Nivedita, and the historian of art and ideas Ananda Coomaraswamy. The lives of all four exemplify educational and political expression driven by spiritual commitment and underpinned by literature and the visual arts. </p>
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7

Ribeiro, Almir. "Um Diálogo às Margens do Ganges: Gordon Craig e Ananda Coomaraswamy." Revista Brasileira de Estudos da Presença 4, no. 3 (December 2014): 463–85. http://dx.doi.org/10.1590/2237-266045461.

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RESUMO O artigo analisa o diálogo entre Edward Gordon Craig e Ananda Coomaraswamy, historiador de arte indiana, como ponto inaugural do universo investigativo conhecido como teatro intercultural e as consequências desse diálogo no pensamento do diretor inglês, desafiando sua criação do Über-marionette. A partir desse diálogo, o texto apresenta a postura precavida de Gordon Craig sobre as trocas entre tradições culturais. Problematiza-se as idiossincrasias inerentes a estes intercâmbios, que povoaram as pesquisas ao longo do século XX e início do XXI. Exemplifica-se o aspecto cíclico do debate, resgatando o embate entre Rustom Bharucha, crítico severo das tentativas de interculturalismo ocidental, e Richard Schechner, um dos mentores do teatro intercultural.
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8

Brow, James. "Utopia's New-Found Space: Images of the Village Community in the Early Writings of Ananda Coomaraswamy." Modern Asian Studies 33, no. 1 (January 1999): 67–86. http://dx.doi.org/10.1017/s0026749x9900308x.

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‘The influence of William Morris, even here.’Stephen Potter, One-UpmanshipIntroductionIn 1978 the village of Kukulewa, in the North Central Province of Sri Lanka (formerly Ceylon), was selected for development under the Gam Udava (Village Awakening) program launched by the recently elected UNP (United National Party) government. Five years later, in 1983, I spent nine months in Kukulewa, studying the changes that had taken place since I had first done ethnographic research there from 1968 to 1970. As I examined the local impact of the Village Awakening project, in the broader context of escalating ethnic violence, I was repeatedly struck by the official priority given to the task of revitalizing the village community, not just in programs of rural development, but in the discourse of Sinhala nationalism more generally (Brow 1988, 1990a, 1990b, 1992, 1996; cf. Moore 1989, 1992; Woost 1993, 1994).
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9

Romain, Julie. "Ananda Coomaraswamy and the formation of the Sri Lanka collection at the Los Angeles County Museum of Art." Journal of the History of Collections 28, no. 3 (January 12, 2016): 465–78. http://dx.doi.org/10.1093/jhc/fhv042.

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10

Victoria Turner, Sarah. "The ‘Essential Quality of Things’: E.B. Havell, Ananda Coomaraswamy, Indian Art and Sculpture in Britain,c. 1910–14." Visual Culture in Britain 11, no. 2 (July 2, 2010): 239–64. http://dx.doi.org/10.1080/14714787.2010.481165.

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11

Werner, Karel. "Ananda K. Coomaraswamy: What is civilisation? and other essays, xi, 193 pp. Ipswich: Golgonooza Press, 1989. £29.50 (paper £9.95)." Bulletin of the School of Oriental and African Studies 54, no. 1 (February 1991): 178–79. http://dx.doi.org/10.1017/s0041977x00009952.

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12

Blom, Rob, Chunlei Lu, and Joyce Mgombelo. "Mindful Pedagogy: Invocating the Concept of Play Beyond the Confines of Recess." Philosophical Perspectives on Education for Well-­Being 22, no. 2 (September 14, 2020): 38–49. http://dx.doi.org/10.7202/1071457ar.

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Recess is often a topic overlooked in pedagogical theory due to its presumed simplicity. The essence of recess connects with play as a physical counterpart to a well-rounded education. In this article we explore the relationship play has with recess and well-being and explore its pragmatikos (systematic usefulness) as regards schooling in lieu of deep ecological frameworks of systems (wholism) theory and systemic, nonlinear dynamics. We argue that recess in its current conceptualisation—in contradistinction to work or study—is a counterfeit to metaphysical play based on the writings of Ananda K. Coomaraswamy who sheds light on its spiritual premise. By bringing to the forefront metaphysical Ideas of play we encounter similitudes between the Platonic doctrine of ēdūcere and anamnesis with Buddhist phenomenology, especially regarding the practice of Mindfulness (sati); both extol a “recollection” as opposed to a “memorisation” which arguably occupies much of Westernised curriculum. Finally, in traditional, premodern education, emphasis was placed on Spirit and heartfelt intuition, a remembrance of who we are, our Buddha-nature or Christhood, not on cerebral ratiocination whose mental operation, according to Plato, was tenebrous and illusory. Our aspiration is not an education that includes mindfulness, rather, a mindfulness-based education.
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13

"A bibliography of Ananda Kentish Coomaraswamy." Choice Reviews Online 40, no. 06 (February 1, 2003): 40–3129. http://dx.doi.org/10.5860/choice.40-3129.

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14

Meister, Michael. "Michael W. Meister. Review of "A Bibliography of Ananda Kentish Coomaraswamy" by James S. Crouch." caa.reviews, March 24, 2004. http://dx.doi.org/10.3202/caa.reviews.2004.24.

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15

Arciniegas Díaz, Hugo Armando. "La muerte en Las aventuras perdidas. Un diálogo entre el budismo y la poesía de Alejandra Pizarnik." La Tercera Orilla, no. 16 (July 12, 2016). http://dx.doi.org/10.29375/21457190.2943.

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En este artículo reflexionamos sobre la relación entre la muerte y el budismo en el poemario Las aventuras perdidas (1958), de la poeta argentina Alejandra Pizarnik (1936-1972). En tal sentido, acudimos, entre otros, a los planteamientos de Ananda Coomaraswamy (1877-1947), estudioso de la religión comparada, en torno a la muerte en el budismo theravada, así como a las ideas que defiende Taisen Deshimaru (1914-1982), maestro del budismo zen. Con tales referencias, más nuestra interpretación del texto objeto de estudio, demostraremos en esta investigación cómo en Las aventuras perdidas se revela la construcción de un sujeto lírico que, una vez que se absorbe en las enseñanzas prácticas del budismo, no solo reconoce su muerte como una consecuencia natural de su no permanencia en el mundo físico, sino que, además, proyecta su muerte como la escapatoria final al mal que tanto teme: la vejez.
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