Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

Translation and Annotation of ‘Svarajya Siddhi’ of Gangadharendra Sarasvati from the nineteenth century. This text is considered one of the five Siddhi texts, the other four being Naishkarmya Siddhi, Advaita Siddhi, Ishta Siddhi, and Brahma Siddhi. These texts have a very great value in Advaita Vedanta.

While there are differences between cultures in different places and times, colonial representations of indigenous peoples generally suggest they are not capable of literature nor are they worthy of being represented as nations. Colonial representations of indigenous people continue on into the independence era and can still be detected in our…[Read more]

While there are differences between cultures in different places and times, colonial representations of indigenous peoples generally suggest they are not capable of literature nor are they worthy of being represented as nations. Colonial representations of indigenous people continue on into the independence era and can still be detected in our…[Read more]

While there are differences between cultures in different places and times, colonial representations of indigenous peoples generally suggest they are not capable of literature nor are they worthy of being represented as nations. Colonial representations of indigenous people continue on into the independence era and can still be detected in our…[Read more]

This article focuses on Jewish women’s experiences of the amen meal ritual. The central intention of this meal is to achieve many recitations of the word “amen” in response to benedictions recited for different sorts of food. The women’s voices and experiences, reflected in in-depth interviews with participants and participant observa…[Read more]

In 1526, royal refiner and natural historian Gonzalo Fernández de Oviedo (1478-1557) praised the singular quality of the “muchos tesoros de oro labrado / en poder delos indios q̄ se hā cōquistado” (lxv, v). By 1535, however, he had to define what, exactly, he meant by gold: “No hablo aquí en el oro que se ha habido por rescates, o en la guerra, ni…[Read more]

For centuries Cork’s Shawlies, working-class women, survived by trading on public streets. My study explores how the first Irish Free State government, and Cork’s local authority, limited the rights of poor women to earn by subsistence trading with The Street Trading Act, 1926. The government insisted this would regulate street trading. In pra…[Read more]

Dante Alighieri’s Inferno (1314) portrays Hell as an alienated realm, in which the doomed spirits must spend eternity in isolation and regret. Franz Liszt’s two-movement Dante Symphony (1857), based on the Inferno and Purgatorio, gives musical form to Dante’s textual expressions of agony. These evocations of suffering are enhanced by Lisz…[Read more]

Preface to Guy Beiner, Forgetful Remembrance: Social Forgetting and Vernacular Historiography of a Rebellion in Ulster (Oxford University Press, 2018)

Syllabus for my course 3UU3, Buddhism in East Asia planned for Winter term 2019

This is the version of the syllabus for Asian Meditation Traditions at the end of the first term in which I offered it–Fall 2018.