Papers by alan trevithick
Journal of Collective Bargaining in the Academy, Nov 30, 2012
Journal of Collective Bargaining in the Academy, 2010
Marburg Journal of Religion, 2008
The Theosophical Society (est. 1875), and its associated texts have sometimes been characterized ... more The Theosophical Society (est. 1875), and its associated texts have sometimes been characterized as counter-Orientalizing or only partially Orientalizing, in the sense of at least departing from "official" British-Indian Orientalism and providing a critique of that discourse. In somewhat the same vein, the society has also been characterized as playful, self-ironic and/or postmodernist, and/or as broadly reformist in not only an anti-colonial but also an anti-patriarchal and pro-or-protofeminist way. These approaches fail to grapple with the nature of the orientalism that was fundamental to the foundation of the TS, as well as the pronounced entrepreneurial and exploitative aspect of the cult, its strategic and emotional structuring, and the significance of its syncretizing and revitalizationist processes.
Anthropology News, 2010
A mournful trend is the steady replacement of fulltime tenure or tenure-track faculty-call them "... more A mournful trend is the steady replacement of fulltime tenure or tenure-track faculty-call them "traditionals"-with part-time or limited contract instructors, also known as "adjuncts" or "contingents." Call them "adcons." First most evident at community colleges, this trend is now everywhere. For instance, see the article about Vassar College by Judith Nichols and Williams Nichols in Inside Higher Education (www.insidehighered.com/views/2010/09/23/nichols). Marshall Sahlins notes in a 2008 AN issue that all disciplines are affected: in the country at large, "70% of all faculty are adjuncts," and this "academic demi-monde" has been "noticeable enough" more recently even at the University of Chicago. Multiple studies show the same pattern. For instance, in 1997, tenured and tenure-track faculty constituted one-third of instructional staff. Ten years later they constitute one-fourth (www.aftface.org). This isn't good to bad, it's bad to worse.
Modern Asian Studies, 1990
Three great Durbars, royal assemblages, were staged in Delhi by the Government of British India, ... more Three great Durbars, royal assemblages, were staged in Delhi by the Government of British India, in 1877, 1903, and 1911. These are particularly interesting as examples of explicitly political rituals, their purpose being to legitimate and popularize British rule in India. The rituals would therefore exemplify, for many social theorists, a form of political manipulation which employs symbolic action as an adjunct to raw force. Yet, while many anthropologists, at least, would reject, in favor of an analysis which addresses the political aspirations of ritual manipulators, any unreconstructed Durkheimian paradigm that would equate ritual acts with social consensus (Moore and Myerhoff, 1975:9), many would also reject, as Tambiah has, the notion that ritual, by nature, constitutes a ‘diabolical smokescreen.’ The more useful approach, in Tambiah's view, is that ritual is ‘an ideological and aesthetic social construction that is directly and recursively implicated in the expression, r...
Modern Asian Studies, 1990
The first five papers in this issue of Modern Asian Studies were originally written for a panel t... more The first five papers in this issue of Modern Asian Studies were originally written for a panel that came together at the 40th meeting of the Association for Asian Studies in San Francisco, in March of 1988, to discuss ‘Civil Ritual in India: British and Indian Modes of Symbolic Representation.’
Modern Asian Studies, 1999
The Mahabodhi Temple at Bodh Gaya represented to the British, in the nineteenth century, a conven... more The Mahabodhi Temple at Bodh Gaya represented to the British, in the nineteenth century, a conveniently ruined Indian past which could be protected, recovered and restored as both a duty and a validation of legitimacy. However, for the temple's Hindu proprietors, the shrine—aside from being a valuable estate in purely financial terms—functioned as a symbol of the triumph of ‘orthodox’ Hinduism over ‘heterodox’ Buddhism. Finally, for the Burmese Buddhists who undertook their own ‘restoration’ mission in 1874, the Mahabodhi Temple marked the site where, according to Buddhist tradition, Gautama Buddha first achieved enlightenment and thereby began the career of the religion that bears his name.
Journal article by Alan Trevithick; Journal of …, 1997
The argument depends not on an examination of monandry as such, but on a demonstration that the o... more The argument depends not on an examination of monandry as such, but on a demonstration that the only exception to marital monandry - polyandry(2) - is 1) vanishingly rare, 2) never the only allowed marriage form, 3) when fraternal, dominated by older brothers and/or elders ...
This book provides a coherent account of events that occurred within a complex shifting series of... more This book provides a coherent account of events that occurred within a complex shifting series of intercultural frames and spheres of political power. It presents the relevant actors and the traditions and strategies they use to shape the conflict over the status of the Buddha.
Journal of Collective Bargaining in the Academy, 2013
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Papers by alan trevithick