{"id":27482,"date":"2016-09-25T07:38:44","date_gmt":"2016-09-25T07:38:44","guid":{"rendered":"http:\/\/www.marianagurza.ro\/blog\/?p=27482"},"modified":"2016-09-25T07:39:32","modified_gmt":"2016-09-25T07:39:32","slug":"george-anca-educatia-tertiara-in-india-cazul-limbii-romane","status":"publish","type":"post","link":"https:\/\/www.marianagurza.ro\/blog\/2016\/09\/25\/george-anca-educatia-tertiara-in-india-cazul-limbii-romane\/","title":{"rendered":"George Anca: Educa\u021bia ter\u021biar\u0103 \u00een India. Cazul limbii rom\u00e2ne"},"content":{"rendered":"

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Redactarea lucr\u0103rilor<\/strong><\/p>\n

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INSTRUC\u0162IUNI PENTRU AUTORI<\/p>\n

SI UN EXEMPLU DE LUCRARE FORMATAT\u0102 (12 pt, bold, LITERE MARI, centrat)<\/strong><\/p>\n

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Rezumat: (10pt, bold)<\/strong> Rezumatele vor fi scrise \u00een limbile rom\u00e2n\u0103<\/strong> \u015fi englez\u0103<\/strong>. Lucr\u0103rile vor fi scrise \u00een limba rom\u00e2n\u0103<\/strong>. V\u0103 rug\u0103m s\u0103 verifica\u0163i cu aten\u0163ie ortografia, sintaxa, stilul de redactare \u015fi formatul lucr\u0103rii. <\/em><\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dimensiunile lucr\u0103rilor prezentate spre acceptare nu vor dep\u0103\u015fi 15-20 pagini, format A5, redactate \u00een conformitate cu instruc\u0163iunile de fa\u0163\u0103. (10pt)<\/p>\n

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2. CON\u0162INUTUL LUCR\u0102RII (10 pt, bold, LITERE MARI)<\/strong><\/p>\n

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Textul va fi redactat la genul neutru, concis \u015fi corect din punct de vedere ortografic \u015fi gramatical.<\/p>\n

Autorul este integral responsabil<\/em> pentru editarea lucr\u0103rii.<\/p>\n

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REFERIN\u0162E (10pt, bold, LITERE MARI)<\/strong><\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Andriessen, D. (2004), Making Sense of Intellectual Capital. Designing a Method for the Valuation of Intangibles. <\/em>Amsterdam: Elsevier<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Becker, Lee, B. (2008), \u201cThe most pressing challenges for journalism and mass communication education\u201d.<\/em> In A. C. Osborne (Ed.): The Future of Journalism and Mass Communication Education. <\/em>Baton Rouge, LA: LSU Manship School of Journalism, pp. 78-79.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 OECD (1989), Schools and Quality. An International Report<\/em>. Paris.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>*** Teaching and Learning International Survey (TALIS)<\/em>, http:\/\/www.oecd.org\/ edu\/talis\/firstresults. <\/em><\/p>\n

Rezumatul, respectiv con\u0163inutul integral al lucr\u0103rii, cu respectarea criteriilor de redactare prezentate mai sus, va fi trimis pe adresa e-mail<\/strong>: <\/strong>ushdppd@spiruharet.ro<\/a>, p<\/strong>\u00e2n\u0103 la data de 15 decembrie 2010.<\/strong><\/p>\n

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George Anca<\/p>\n

EDUCA\u0162IA TER\u0162IAR\u0102 \u00ceN INDIA<\/p>\n

Cazul limbii rom\u00e2ne<\/p>\n

REZUMAT<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen contextul datelor sintetice despre educa\u0163ia ter\u0163iar\u0103 \u015fi via\u0163a academic\u0103 din India, se\u00a0 exemplific\u0103 reintrarea \u00een aten\u0163ie \u015fi cercetare a unor teme rom\u00e2no-indiene, prin introducerea studiilor rom\u00e2ne\u015fti la Universitatea din Delhi, \u00een 1977.\u00a0 Se invedereaz\u0103, astfel, c\u0103 predarea limbii, literaturii \u015fi culturii rom\u00e2ne\u00a0 a fructificat\u00a0 \u015fi \u00een traducerea unor opere precum Miori\u0163a, Me\u015fterul Manole, Luceaf\u0103rul. Poate \u00een replic\u0103 la sinonimia indian\u0103 \u00eentre educa\u0163ia ter\u0163iar\u0103 \u015fi tehnic\u0103, se propune o nou\u0103 paradigm\u0103 rom\u00e2no-indian\u0103, \u00eentemeiat\u0103 pe tehnic\u0103 \u015fi spiritualitate. Comparativ, se anexeaz\u0103 un proiect (draft) de predare a limbii rom\u00e2ne la Universitatea din Beijing.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cuvinte-cheie: educa\u0163ie ter\u0163iar\u0103, India, limba rom\u00e2n\u0103, Eminescu.<\/p>\n

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ABSTRACT<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In context of\u00a0 data\u00a0 on tertiary education and academic life in India, it is exempified the reentering in attention and research of some Romanian-Indian themes, through introduction of Romanian studies at Delhi University, in 1977. Thus, it is made clear how the teaching of Romanian language, literature and culture frutified also in translations of works like Little Lamb, Master Builder Manole, Evening Star. As if answering Indian synonimy between tertiatry education and technique, a new Romanian-Indian paradigme, based on technique and spirituality, is proposed. Comparatively, a Romanian teaching project (draft) for Beijing University is included.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Key-words: tertiary education, India, Romanian language, Eminescu.<\/p>\n

Spre o superputere a cunoa\u015fterii<\/em> (1<\/em>)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u201eThis could be you\u201d – Universitatea din Delhi \u201eai putea fi tu\u201d, \u00ee\u015fi atrage faimoasa vidyalaya poten\u0163ialii studen\u0163i \u00eentr-un clip pe YouTube.. Faimoas\u0103, pentru noi, \u00eentruc\u00e2t, pic\u0103tur\u0103 \u00een ocean, \u201ewe have been it\u201d, aici introduc\u00e2ndu-se, \u00een 1977 (2<\/em>), ca a noua limb\u0103 de studiu, rom\u00e2na, \u00een Department of Modern European Languages (divizat ulterior \u00een Department of Slavonic and Fino-Ugric Languages, plecat la Jawaharlal Nehru University, \u00een sud, \u015fi German and Romanic Studies Department, r\u0103mas la Art Faculty, Delhi Universiy, nord). Poate f\u0103r\u0103 insinuarea c\u0103 fiecare rom\u00e2n \u00een India se simte singur, recent, indianistul Liviu Borda\u015f \u015fi-a intitulat latine\u015fte periplul, Iter in Indiam.<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>\u00cen curtea interioar\u0103 a departamentului \u2013 \u00eemp\u0103rt\u0103\u015fit\u0103 cu Gwayer Hall \u015fi Facultatea de Istorie -, bustul lui Braille va fi amintind de cei 15 milioane de orbi ai Indiei (din 37 de milioane \u00een lume, 2002). De acela\u015fi ordin este, \u00eens\u0103, num\u0103rul studen\u0163ilor, educa\u0163ia ter\u0163iar\u0103 \u00een India clas\u00e2ndu-se dup\u0103 China \u015fi SUA. Chiar dac\u0103, \u00een 2008, un document intera\u0163ional,\u00a0 \u201eQuality Education Survey\u201d, o plaseaz\u0103 pe locul al \u015faselea \u00eentre \u201eemerging economies\u201d, dup\u0103 Rusia, China, Brazilia, Mexic, Africa de Sud.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cea mai veche universitate din lume, Nagaland, sau Taxila, din antichitate, universita\u0163ile de secol 19, colonial englez, din Madras (Chennai), Bombay (Mumbai) \u015fi Calcutta au, \u00een 2009, o replic\u0103 exploziv\u0103, de superputere a cunoa\u015fterii, \u00een devenire: 20 universit\u0103\u0163i centrale, 215 universit\u0103\u0163i de stat, 100 universit\u0103\u0163i \u201edeemed\u201d (considerate\/asimilate), 5 institute func\u0163ion\u00e2nd sub State Act \u015fi 13 institute de importan\u0163\u0103 na\u0163ional\u0103, 16.ooo colegii (din care 1800 exclusiv pentru femei). Structura \u015fi accesul se bazeaz\u0103 pe Education Policy, 1968, stabilit\u0103 de Comisia Na\u0163ional\u0103 a Educa\u0163iei, pe modelul 10+2+3.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Accentul la nivelul ter\u0163iar al educa\u0163iei se pune, \u00een ultimii ani, pe \u015ftiin\u0163\u0103 \u015fi tehnologie. Educ\u0163ia tehnic\u0103 \u00een India dateaz\u0103 din 1794; 10 milioane de studen\u0163i frecventeaz\u0103 \u00een prezent 6500 astfel de institu\u0163ii prin care se tenteaz\u0103 integrarea universit\u0103\u0163ii cu educa\u0163ia voca\u0163ional\u0103. \u00cen ultimele patru decenii, India s-a concentrat pe cinci arii-cheie de dezvoltare: spa\u0163ial\u0103, energie nuclear\u0103, agricultur\u0103 (\u015fi ap\u0103), farmacologie, biotehnologie. India a devenit lider mondial \u00een crearea unui spa\u0163iu industrial endogen prin sateli\u0163i de comunica\u0163ii.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Potrivit profesorului B.B. Bhattacharya, rectorul Universit\u0103\u0163ii Jawaharlal Nehru din Delhi, educa\u0163ia este global\u0103, \u00een secolul al 21-lea. \u201eUniversit\u0103\u0163ile indiene trebuie s\u0103 se preg\u0103teasc\u0103 pentru acest sistem global de educa\u0163ie. Universit\u0103\u0163ile noastre au nevoie de autonomie copmplet\u0103 \u00een termenii a ceea ce s\u0103 predea, cum s\u0103 predea \u015fi cui s\u0103 predea. \u00cen prezent, legile din India spun c\u0103 o universitate central\u0103 nu poate angaja un lector str\u0103in. Dac\u0103 un profesor din Bangladesh este un expert \u00een SAARC \u015fi dore\u015fte s\u0103 vin\u0103 \u00een universitatea mea, de ce s\u0103 nu-l pot angaja? De ce s\u0103 restrict\u0103m cunoa\u015fterea? Educa\u0163ia trebuie s\u0103 fie liber\u0103.\u201d<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Personalit\u0103\u0163i\/institu\u0163ii indiene\/interna\u0163ionale v\u0103d un timp oportun pentru India de a-\u015fi face tranzi\u0163ia la economia cunoa\u015fterii, chiar dac\u0103 progresele \u00een participarea la educa\u0163ia ter\u0163iar\u0103 nu au exclus \u00eenc\u0103 decalajele \u00eentre boga\u0163i-s\u0103raci, rural-urban, b\u0103rba\u0163i-femei, grupuri defavorizate \u015fi popula\u0163ia general\u0103, state. Expansiunea echitabil\u0103 a educa\u0163iei secundare ar fi prima condi\u0163ie a \u00eembun\u0103t\u0103\u0163irii echit\u0103\u0163ii \u00een educa\u0163ia ter\u0163iar\u0103, \u00eens\u0103\u015fi reforma \u00eenv\u0103\u0163\u0103m\u00e2ntului superior fiind v\u0103zut\u0103 ca de la un socialism pe jum\u0103tate copt la un capitalism pe jum\u0103tate copt.<\/p>\n

India academic\u0103<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ap\u0103rute \u00een anii ’30 ai secolului trecut, \u00eenaintea Independen\u0163ei, anun\u0163\u00e2nd-o, academiile indiene de \u015ftiin\u0163e (fizice \u015fi biologice) \u2013 National Academy of Sciences \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Allahabad, 1930), Indian Academy of Sciences (Bangalore, 1934), Indian \u00a0\u00a0\u00a0\u00a0\u00a0 National Science Academy (New Delhi, 1935, ini\u0163ial \u2013 National Institute of \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Science of India) \u2013 \u00ee\u015fi trag, se poate spune, r\u0103d\u0103cinile multimilenare \u00eenc\u0103 din \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Vede, \u00een acela\u015fi timp religioase \u015fi matematice. Cineva spunea chiar c\u0103, prin religie, fiecare indian poate fi considrat un om de \u015ftiin\u0163\u0103. Satyagraha (aderen\u0163a la \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 adev\u0103r) a lui Mahatma Gandhi a eliberat India \u015fi a schimbat lumea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tablele \u00eenmul\u0163irii \u015fi conceptul de zero \u015fi zecimal (derivat din cuv\u00e2ntul sanscrit \u201cdasham luv\u201d) au ap\u0103rut prima oar\u0103 \u00een Vedas. Sutra \u201cNikhilam Navatascaraman Dasath\u201d (\u201cToate din nou\u0103 \u015fi ultimul din zece\u201d) pune din nou orice num\u0103r \u00een leg\u0103tur\u0103 cu unitatea. \u00cen psihologie, Mandukya Upanishad<\/em> descrie urm\u0103toarele patru st\u0103ri ale min\u0163ii: jagrata (treaz),swapana (visare), sushupti (somn ad\u00e2nc), tureeya (faza esen\u0163ial\u0103). \u00cen fizic\u0103, Vedas afirm\u0103 c\u0103 toat\u0103 materia este alc\u0103tuit\u0103 din particule, sunt definite accelera\u0163ia (ksanika), momentum (vega), vibra\u0163ia (spandana), a fost recunoscut \u201cakasha\u201d (eter) \u2013 mediul prin care c\u0103l\u0103toresc lumina, c\u0103ldura, sunetul. Astronomia vedic\u0103 l-a inspirat \u015fi pe Eminescu, soarele se \u00eenv\u00e2rte\u015fte \u00een jurul propriei sale axe, p\u0103m\u00e2ntul \u00een jurul soarelui, luna \u00een jurul p\u0103m\u00e2ntului. Referitor la \u015ftiin\u0163ele mediului, hinduismul \u2013 cum men\u0163ioneaz\u0103 \u015fi Al Gore \u00een Earth in Balance<\/em> \u2013 consider\u0103 protec\u0163ia mediului o datorie a fiec\u0103rei fiin\u0163e umane. Ayurveda, oarecum la mod\u0103 \u00een medicina de azi, a influen\u0163at de la \u00eenceputuri cre\u015fterea cunoa\u015fterii medicale \u00een Grecia \u015fi Arabia; a fost anticipat\u0103 descoperirea circula\u0163iei s\u00e2ngelui; sunt men\u0163ionate peste \u015fapte sute de plante medicinale.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Asemeni radicalilor sanscri\u0163i ai cuvintelor din limblile indo-europene, \u015ftiin\u0163ele se impersoneaz\u0103 (dac\u0103 nu chiar \u015fi boteaz\u0103: \u201cThe name of the Association shall be ‘The Indian Academy of Sciences\u201d) \u00een savan\u0163i (peste 800 membri numai \u00een academia din Bangalore), constela\u0163i \u00een comitete sec\u0163ionale \u2013 \u015ftiin\u0163e matematice, fizic\u0103, chimie, inginerie \u015fi tehnologie, medicin\u0103, \u015ftiin\u0163ele p\u0103m\u00e2ntului \u015fi planetare, \u015ftiin\u0163ele despre animal\/plant\u0103, biologia general\u0103 \u2013, cu sub-comitete poate \u015fi mai gr\u0103itoare \u2013 catedra Raman, panelul educa\u0163iei pentru \u015ftiin\u0163\u0103, panelul valorilor \u015ftiin\u0163ifice- dar mai ales \u00een miriade de subdiscipline a c\u0103ror poveste (cf. Indian Academy of Sciences Year Book 2009) vine parc\u0103 din Upanishade: \u00eentre procese stohastice \u015fi geologie himalaian\u0103, oceanografie \u015fi mo\u015ftenire \u015ftiin\u0163ific\u0103 indian\u0103, genetic\u0103 \u015fi \u00een\u0163elegere public\u0103 a \u015ftiin\u0163ei, schimbarea climatului \u015fi psihologie ultrastructural\u0103, nanomateriale \u015fi frustrare geometric\u0103, genetic\u0103 \u015fi paleomagnetism, biodiversitate \u015fi astrofizica experimental\u0103 a energiilor \u00eenalte (etc., parc\u0103 la infinit).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fondatorul Academiei Indiene de \u015etiin\u0163e, fizicianul Chandrasekhara Venkata Raman (1888 \u2013 1970), laureat al premiului Nobel \u00een 1930, \u00eentre altele pentru \u201cefectul Raman\u201d, \u015fi-a legat numele nu numai de cuantele luminii, dar a investigat \u015fi natura armonic\u0103 a sunetului (e.g. \u201cnota lupului\u201d) instrumentelor indiene (mai ales tabla \u015fi mridangam). Difrac\u0163ia luminii prin undele sonore l-a condus spre o nou\u0103 fizic\u0103 incluz\u00e2nd laserul Raman, Optica Raman, Spectroscopia Raman, \u00cei urmase, la \u201cNobel\u201d, ca indian (tamil) bengalezului Rabindranath Tagore (literatur\u0103, 1913), iar \u00een 1983,\u00a0 nepotul s\u0103u, Subramanyan Chandrasekhar, a fost \u00eencununat \u015fi el de r\u00e2vnitul premiu (tot pentru fizic\u0103).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Promovarea \u015ftiin\u0163ei pure \u015fi aplicate s-a f\u0103cut, dintru \u00eenceput, prin cercetare original\u0103 \u015fi diseminarea cunoa\u015fterii \u015ftiin\u0163ifice c\u0103tre comunitate prin \u00eent\u00e2lniri,discu\u0163ii, seminare simpozioane \u015fi publica\u0163ii. \u00cen ultimii ani, Academia s-a concentrat asupra amelior\u0103rii pred\u0103rii \u015ftiin\u0163elor \u00een universit\u0103\u0163i.Conferin\u0163ele publice sunt sus\u0163inute de personalit\u0103\u0163i de v\u00e2rf ale Indiei \u015fi ale lumii \u00een domenii de v\u00e2rf (e.g.interac\u0163iunile materiei u\u015foare, cea de-a cincea dimensiune, \u015ftiin\u0163\u0103 \u015fi etic\u0103 \u00een cercetarea celulei stem, materia neagr\u0103, nanofotonica, via\u0163a inteligent\u0103, somantha \u2013 reprezent\u0103rile unui eveniment.<\/p>\n

Clasici rom\u00e2ni \u00een India<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Romanian classics in Sanskrit<\/em>, un caie\u0163el copertat \u00een carton khadi, artizanal, tip\u0103rit pe alb, cu tu\u015f ro\u015fu, \u00een alfabet devanagari, nu avea dec\u00e2t simbolic destina\u0163ia sacralit\u0103\u0163ii \u015fi clasicit\u0103\u0163ii limbii sanscrite, altfel o limb\u0103 moart\u0103. Se voia \u015fi o partitur\u0103, \u00eent\u00e2i sub ochii traduc\u0103toarei, din rom\u00e2ne\u015fte, dr. Urmila Rani Trikha \u2013 \u00eentr-adev\u0103r, adesea\u00a0 c\u00e2nta, \u015fi public \u015fi \u00een intimitate, acele echivalen\u0163e cu putere ritual\u0103, poate precum Ion Creang\u0103 \u00ee\u015fi silabisea, ca pe o muzic\u0103, abecedarul, ce s\u0103 mai zicem de Amintiri<\/em>. Un prestigiu textual dincolo chiar de accesul la sens suplimenta atractivitatea clasicit\u0103\u0163ii rom\u00e2ne\u015fti p\u00e2n\u0103 la asimilarea subcon\u015ftient\u0103 celei a Indiei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u015ei mai\u00a0 simfonic, Luceaf\u0103rul lui Eminescu, Dyvyagraha<\/em>, tot \u00een sanscrit\u0103, iar \u00een hindi, Memna\/Miori\u0163a<\/em> se recitau trilingv, se studiau dup\u0103 o metodologie milenar\u0103, dar \u015fi improvizat\u0103 de fiecare student, la un curs de limb\u0103, de literatur\u0103 rom\u00e2n\u0103, \u00een c\u0103utare disperat\u0103 de pun\u0163i, fie \u015fi recunosc\u00e2nd salutul-rug\u0103ciune Ram-Ram \u00een (\u015fi dac\u0103) ram (ramuri bat \u00een geam)<\/em>, al\u0163ii \u015fi \u00een o, r\u0103m\u00e2i, r\u0103m\u00e2i la mine.<\/em> Sunetele rom\u00e2ne\u015fti reg\u0103sindu-se \u00een cea mai veche limb\u0103 clasic\u0103 ori \u00een limba oficial\u0103 a celei mai numeroase democra\u0163ii actuale vor fi re\u00eencarnat, \u00eentr-un avatar pe viu, de studiu universitar, un mesaj altfel, pe c\u00e2t de dumnezeiesc \u00een ochii cona\u0163ionalilor \u2013 dincolo de deconstruirea la mod\u0103, politic\u0103 -, sortit \u00eenchiderii \u00een sine, spre frustarea noilor porni\u0163i, \u00een ce lume, f\u0103r\u0103 clasici.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cenceputul rigvedic al Scrisorii I de Mihai Eminescu s-a (re)tradus \u00een sanscrit\u0103, dar \u015fi \u00een alte limbi indiene: nasad asinno sad asit tad anim (Rig Veda 10.129)… Da war nicht Sein, nicht Nichtsein (Max Muller)…La-nceput pe c\u00e2nd fiin\u0163\u0103 nu era nici nefiin\u0163\u0103 (Eminescu)… adau sampurnasunye na hi kimapi yada sattvamasinna casi (sanskrit\u0103, Rasik Vihari Joshi)… Pranihina, sattarahita, ajiva,\/Samkalpavyatirikla, dhyanatita. (hindi, Usha Choudhuri)… Tyare natun ko Sat, na asat (gujarati, Mahendra Dave)… Jadon thakian nal main\u00a0 (punjabi, Gurbhagat Singh)… Adiylekku nissunyata nannile (malayalam, O.M. Anujan)… Mudhan Mudhalil, Onrumatra verumaiyil \/ Oruiyire, oru porulo, jivano illaatha nilaiyil (tamil, P. Balasubramanian).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cosmologia eminescian\u0103 \u00een rela\u0163ie cu Vedele, \u00een special Rig Veda, \u015fi Eddele, \u00een cheie Voluspo, ne-a \u00eensufle\u0163it,mul\u0163i ani, \u00een India (vide Apokalipsa indian\u0103, 9 vol.; Indoeminescology;\u00a0 The Buddha \u2013 letters from the buddhahood to Eminescu etc).iar recent \u00een fa\u0163a morm\u00e2ntului lui Ibsen (Ibsenienii, 6 vol.). De la vedicul Hiranyagarbha (titlu preluat \u015fi de Baronzi) la Cosmologia Generalis al lui Christian Wolff (1783) \u015fi Luceaf\u0103rul lui Eminescu (1883), prin (ne)devenirea bhava-vibhava sau nonuniversomorfism \u015fi fiin\u0163e noncosmomorfice, printre modelele cosmologice\u00a0 adoptive (Ioana Em. Petrescu) rezonan\u0163a arhetipal\u0103 ne-a acordat rigvedic primordial cu Scrisoarea I, oarecum aparte de marea \u00eentunecat\u0103 egiptean\u0103, haosul-ou chinezesc, Tiamat t\u0103iat\u0103 \u00een cer \u015fi p\u0103m\u00e2nt (Medeea \u015fi-a t\u0103iat-tomi fratele doar \u00een buc\u0103\u0163i). Theo-cosmologie, transcosmologie (cosmologie de viziuni cosmologice), cosmologie personal\u0103, Weltinsenraum (Rilke), www.histoire-christ-gnose.org:\u201dMikhai Eminescu (1850-1889) \u2013 Poete et philosophe roumain pour qui c\u2019est l\u2019Ormouzd qui est le Dieu bon\u201d (a ne mul\u0163umi \u015fi \u2013numai \u2013 cu at\u00e2t fa\u0163\u0103 de t\u0103ierea-tomi a lui Eminescu, deodat\u0103 frate de cruce cu Tiamat – \u00een anii \u201950, din nou \u00een anii \u201990, nu doar \u00een \u0163ar\u0103). Altfel, internetul titreaz\u0103, la hazard, un cosmofolclor, chaosmos, cosmopezie rom\u00e2neasc\u0103 recent\u0103 sub Perseide via Luceaf\u0103rul, spre o cosmoeminescologie<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Antropo)izvorul Eminescu pl\u00e2ng\u00e2ndu-\u015fi dacic na\u015fterea (Apele pl\u00e2ng, clar izvor\u00e2nd \u00een f\u00e2nt\u00e2ne) se resanscritizeaz\u0103 ubicuu prin traduc\u0103toare, Amita Bhose \u00een Bucure\u015fti\/Calcutta, Urmila Rani Trikha \u00een Delhi. \u00cen Chandogya Upanishad<\/em>, prin\u015fi de moarte \u00een jertfe, zeii s-au smuls din riturile rik, saman, yajur \u015fi s-au \u00eentors \u00eentru sunetul mistic aum… udgitha este aum…soarele e ca udgitha…p\u0103m\u00e2ntul este rik \u015fi focul este saman…spa\u0163iul este rik aerul este saman… cerul este rik soarele saman… albul lustru al soarelui este rik sama este \u00eentunericul prea negrul shyamasundara… rik este temeiul vorbirii \u015fi sama este temeiul sufl\u0103rii… rik este temeiul ochiului sama este sufletul atman… rik este temeiul urechii \u015fi sama este al min\u0163ii…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tautologia sanscrit\u0103-eminescian\u0103 amar-vecinic<\/em> \u00een Odin \u015fi poetul<\/em>: \u201eglasul t\u0103u \/ Va-ndulci vecinicia cea amar\u0103 \/ A m\u0103rii<\/span>!\u201d poate fi citit\u0103 \u015fi ca am\u0103r\u0103ciunea cea nemuritoare a m\u0103rii\/nemuririi.\u00a0 Ca \u015fi unica (dubla-tripla – asonantic, rasa-dhvanic) \u201evecinicia cea amar\u0103 a m\u0103rii\u201d, nega\u0163ia (dubl\u0103\/tripl\u0103) a nefiin\u0163ei \u2013 \u201efin\u0163\u0103 nu era, nici nefiin\u0163\u0103\u201d (Scrisoarea I<\/em>; cf. \u015fi \u201eNici m\u0103ri nici reci unde, nisip nu era\u201d \u00een Voluspo\u201d<\/em>) \u2013 nu ascunde (\u201ede\u015fi tot era ascuns\u201d) sub negativitatea rigvedic\u0103 perechea (pre)cosmic\u0103 fiin\u0163\u0103-nefiin\u0163\u0103. \u201eZamolxe, s\u0103m\u00e2n\u0163\u0103 de lumin\u0103\u201d, \u201eStihii a lumei patru, supuse lui Arald\u201d (Strigoii<\/em>) sau Hyperion-t\u00e2n\u0103rul voievod-C\u0103t\u0103lin (avatarii Luceaf\u0103rului) traverseaz\u0103 ontocosmic acel dhvani din poemul lui Jayadeva Gitagovinda<\/em>:<\/p>\n

vedele ai liberat geea o ai purtat globul l-ai str\u0103mutat<\/p>\n

pe demon l-ai tocat pe bali l-ai \u00een\u015felat kshatriya ai dezarmat<\/p>\n

pe paulastya l-ai biruit plugul l-ai ocolit bl\u00e2nde\u0163e ai r\u0103sp\u00e2ndit<\/p>\n

hoarde ai pecetluit m\u0103rire \u0163ie krishna-n zece trupuri creat<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dela Valmiki la Eminescu, marii poe\u0163i transform\u0103 soka (durerea) \u00een sloka (stan\u0163\u0103), melancolia \u00een vers. Dar \u00een pu\u015fc\u0103riile comuniste din Rom\u00e2nia secolului XX a izbucnit un filon poetic neverosimil, de explica\u0163ie mistic\u0103, oarecum coral, sub un miracol al rugii ca expresivitate religioas\u0103, narativ\u0103, m\u00e2ntuitoare, uneori cu nume, alteori semnate de stele (pseudonime ale de\u0163inu\u0163ilor.) Sunt rugi-sonet, rugi-balade, rugi-bocete, antologabile, recitabile.<\/p>\n

Recunoa\u015fterea Sakuntalei \u00een Carpa\u0163i<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00centr-o \u00eencercare de antropologie a noii recunoa\u015fteri (Literary Anthropology<\/em>, Bibliotheca, 2005), am glosat asupra titlului complet al celebrei drame a lui Kalidasa Abhijnana Sakuntala<\/em>m<\/em> \/ Recunoa\u015fterea Sakuntalei <\/em>\u00een coresponden\u0163\u0103 cu anagnoresis<\/em>, recunoa\u015fterea tragic\u0103 la Aristotel.\u00a0 O alt\u0103 comunicare (draft) porne\u015fte de la nuvela Sakuntala <\/em>de Vasile Voiculescu \u015fi argumenteaz\u0103 recunoa\u015fterea romilor \u00een contextul macrocoresponden\u0163elor spirituale indoeuropene, tot mai contestate. Recunoa\u015fterea, \u00een Europa, de la Hegel la Paul Ricoeur \u015fi Pierre Bourdieu, multiculturalismul \u015fi recunoa\u015fterea politic\u0103\u00a0 (Charles Taylor) – \u201cwe\u201d the Americans –\u00a0 \u015fi, eventual, \u201cdispari\u0163ia\u201d societ\u0103\u0163ii \u00een Balcani & Carpa\u0163i sunt sub\u00een\u0163elese \u00eempreun\u0103 cu alte concepte, \u00een cheie rom\u00e2neasc\u0103, precum: antropomorfism, utraquism, canibalism social.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Eminescu: \u201cVai de biet rom\u00e2n s\u0103racul! \/ \u00cend\u0103r\u0103t tot d\u0103 ca racul (Doina<\/em>); \u201cBietul rac! De viu l-arunc\u0103 ca s\u0103 fiarb\u0103-n vinul cald. \/ C\u00eete sufere? – ce-i pas\u0103 celui care nu e rac?\u201d (Antropomorfism<\/em>); \u201cZiua scade, noaptea cre\u015fte\u201d (Ce te legeni…<\/em>). Semnul zodiacal al al racului \u201c se asociaz\u0103 arhetipului matern, psihismului incon\u015ftient, vis\u0103rii, fanteziei \u015fi lirismului\u201d. (Ivan Evseev, Enciclopedia simbolurlor religioase \u015fi arhetipurilor culturale<\/em>, Arhiepiscopia Timi\u015foarei, 2007). Mama Doina<\/em>, este Vande Mataram<\/em> a noastr\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Piesa lui Kalidasa, dramatiz\u00e2nd genial, povestea de \u00eentemeiere a Indiei (Bharat) din Mahbharata<\/em>, se reg\u0103se\u015fte, dup\u0103 mii de ani, tradus\u0103 \u00een Europa, precum \u015fi rescris\u0103 \u00een C\u0103lin <\/em>de Mihai Eminescu (inclusiv eufonia\/dhvani C\u0103lin \u2013 Kali \u2013 Kalidasa). Vasile Voiculescu provoac\u0103 \u00eentreaga literatur\u0103 universal\u0103 plas\u00e2nd-o pe Sakuntala \u00eentr-o \u015fatr\u0103 de \u0163igani din Carpa\u0163i, cum \u00een Kumarasambhava<\/em> de acela\u015fi Kalidasa, \u00eens\u0103\u015fi Parvati (\u201cMunteanca\u201d) devine jum\u0103tatea lui Dumnezeu, Shiva (Ardhanariswara)<\/em>, \u00een Himalaia (care-i este tat\u0103).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Laolalt\u0103, indienii, romii, rom\u00e2nii \u015fi englezii (versiunea scriptorial\u0103 culto-sakuntalic\u0103 fiind snob, nemaicolonial\u00a0 englezeasc\u0103) se pot lep\u0103da de farmecul \u015fi fermecarea lui Dionis \u00eendr\u0103gostit f\u0103r\u0103 leac de \u0163iganca Rada, alias Sakuntala, \u00een donquijotismul lui. Ideea regal\u0103, cu rege \u0163igan ungur, \u00eenc\u0103 suspicioneaz\u0103 etnia jurnalier\u0103. De la Dushyanta la Dionis (din Eminescu, Eliade, Voiculescu), ne trezim \u00een mitul discret al c\u0103l\u0103toriei alexandrine a lui Dyonisos \u00een India \u015fi devenirea lui ca un quasi Shiva. Suntem \u00eens\u0103 \u00een r\u0103pirea \u00een care ne poart\u0103 Urwashi (Kalidasa), Dulcineea (Cervantes), Rusoaica (Gib Mih\u0103escu), Ondine (Gireaudoux).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201e… \u015ei, deodat\u0103 vr\u0103jit, am uitat de mine, de nepl\u0103ceri, de misteriosul Dionis. M-am ad\u00e2ncit \u00een poienile \u015fi bungeturile Indiei, am tr\u0103it \u00een tov\u0103r\u0103\u015fia fecioarelor sacre, am sf\u0103tuit cu brahmanii, am pl\u00e2ns cu eroii \u015fi am triumfat cu zeii. N-am l\u0103sat cartea din m\u00e2ini p\u00e2n\u0103 n-am cetit-o toat\u0103. M-am \u00eentors apoi \u015fi i-am mig\u0103lit \u00eenceputul. \u00cendeosebi reproducerea unei miniaturi \u00eenf\u0103\u0163i\u015f\u00e2nd o fat\u0103 de o frumuse\u0163e fericitoare, cu ochii mari coda\u0163i \u00een sombrul oval al chipului …<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … c\u00e2teva ceasloave cu sute de vederi de \u015fatre \u015fi \u00eemprejurimi, \u015figani b\u0103tr\u00e2ni cu lulele-n din\u0163i, \u0163ig\u0103nci pe vine cu ghiocul, b\u0103tr\u00e2ne vr\u0103jitoare \u00eentinz\u00e2nd c\u0103r\u0163ile, fete cu la\u0163ele \u00eemp\u0103nate de b\u0103nu\u0163i, danci b\u0103t\u00e2ndu-se \u00een ap\u0103, puradei c\u0103l\u0103ri pe m\u0103g\u0103ru\u015fi, tot pitorescul ieftin \u015fi conven\u0163ional care sare \u00een ochi amatorilor fotografi…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … Nu putea fi nici gale\u015fa cu ochii geno\u015fi \u015fi p\u00e2ntecul armonios de baiader\u0103, nici nurlia cu trupul de violoncel de abanos, nici arzuia cu s\u00e2nii durdulii \u015fi buturii coapselor neast\u00e2mp\u0103rate ca ni\u015fte \u015ferpi, nici almeea ml\u0103die de al\u0103turi, cu umerii buc\u0103la\u0163i, cu carnea patinat\u0103 \u015fi s\u00e2nii patetici, nici nubiana sfruntat\u0103 ce-\u015fi l\u0103f\u0103ia \u0163\u00e2\u0163ele \u00eempungace cu sf\u00e2rcurile boite \u00een rumenele la fel ca buzele. Nici \u015fop\u00e2rla cu miezul ochilor galben, care se strecurase cu ghiocul p\u00e2n\u0103 la noi, g\u0103tit\u0103 \u00een ilic ro\u015fu scurt, de sub care \u015falele de tuci \u015flefuit, frumos \u015f\u0103n\u0163uite, ca la o tors\u0103 antic\u0103, lunecau d\u00e2rd\u0103u\u015f ame\u0163itor spre rotunzimile bucilor. Nici molateca din fa\u0163\u0103, cu priviri vulpe\u015fe \u015fi piep\u0163ii c\u0103rno\u015fi buluci\u0163i sus spre gura polcu\u0163ei, str\u00e2ns\u0103 pe mijloc \u00een copci gata s\u0103 plesneasc\u0103 \u015fi care se marghiolea spre noi alint\u00e2ndu-\u015fi boiul pe \u015foldurile viclene…<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 … venea, c\u0103lc\u00e2nd poiana, prin mijirea serii, fecioara sacr\u0103 din miniatura indian\u0103. Aidoma. Acela\u015fi mers modulat \u00een c\u00e2ntec, aceea\u015fi statur\u0103 cu formele pure, aceea\u015fi m\u00e2ndr\u0103 ging\u0103\u015fie, pletele cu cu reflexe albastre \u00eencadr\u00e2nd sombrul oval al chipului cov\u00e2r\u015fit de ochii magici, s\u00e2nii \u00eenflori\u0163i pe negrul liman al pieptului, \u015fi mai ales sub borangicul galben al ve\u015fm\u00e2ntului, coapsele str\u0103v\u0103zute ca dou\u0103 zei\u0163e misterioase, pe umerii gemeni cu chiupul tainic al p\u00e2ntecului.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sakuntala, strigai \u00eensp\u0103im\u00e2ntat \u015fi, f\u0103r\u0103 s\u0103 \u015ftiu ce fac, \u00eemi pip\u0103ii buzunarul.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Cartea e \u00een haina cealalt\u0103. Dar nu mai ai nevoie de ea. Autorul e dep\u0103\u015fit… (Vasile Voiculescu, Sakuntala<\/em>)<\/p>\n

O nou\u0103 paradigm\u0103 rom\u00e2no-indian\u0103<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>\u00a0Asocia\u0163ia Cultural\u0103 Rom\u00e2no-Indian\u0103 (RICA) \u015fi Muzeul Na\u0163ional Tehnic (MNT)\u00a0 a organizat miercuri 17 iunie 2009 simpozionul \u201cInventivitate \u015fi tradi\u0163ie. Spiritul tehnic rom\u00e2nesc \u015fi indian\u201d, cu inten\u0163ia programatic\u0103 de a ini\u0163ia crearea unei noi paradigme culturale rom\u00e2no-indiene prin:<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 – aducerea \u00een con\u015ftiin\u0163a public\u0103 a spiritualit\u0103\u0163ii tehnice a celor dou\u0103 culturi, care s\u0103 \u00eentregeasc\u0103 indianistica tradi\u0163ional\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 – valorificarea experien\u0163ei culturale a “inginerilor” la un loc cu experien\u0163a tehnic\u0103 a “umani\u015ftilor”, spre un tablou integral \u015fi de perspectiv\u0103 al interferen\u0163elor rom\u00e2no-indiene, semnificative la scar\u0103 “indo-european\u0103” \u015fi global\u0103;<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 – utilizarea oportunit\u0103\u0163ilor de realizare a unor proiecte cultural-tehnice, schimburi de idei, speciali\u015fti, bursieri.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cencep\u00e2nd din 1993, RICA a lansat dezbateri culturale av\u00e2nd \u00een centru personalit\u0103\u0163i rom\u00e2ne\u015fti – Mihai Eminescu, Constantin Br\u00e2ncu\u015fi, Lucian Blaga – \u015fi indiene – Walmiki, Tulsidas, Tagore etc. Ministerul indian al Culturii ne-a sugerat \u015fi prezentarea religiilor indiene. Acum, \u015ecoala indianistic\u0103 rom\u00e2neasc\u0103, av\u00e2nd pe frontispiciu numele lui Eminescu \u015fi Eliade, se extinde \u015fi \u00ee\u015fi completeaz\u0103 orizontul cu abordarea multidisciplinar\u0103 a mesajelor \u015ftiin\u0163ei \u015fi tehnicii, de la r\u0103d\u0103cinile lor din scripturile antice la apocalipsa tehnologic\u0103 din prezent. Tradi\u0163ionala \u201cpercep\u0163ie fabuloas\u0103\u201d, timp de 18 secole, a Indiei (Ch. Le Goff), ca \u015fi cvasiinadaptarea la amenin\u0163\u0103rile realit\u0103\u0163ii tehnice globale se pot comuta, simplu, \u00eentr-un concept rom\u00e2no-indian, liber de ideologiile \u201cindo-europene\u201d, ca \u015fi de panindianismul la mod\u0103.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Se recit\u0103 din Vede<\/p>\n

\u25cf<\/p>\n

Nikhilam navatascaraman dasath \/<\/em><\/p>\n

Toate din nou\u0103 \u015fi ultimul din zece<\/p>\n

(Rig Veda<\/em>)<\/p>\n

\u25cf<\/p>\n

Aum bhur bhuvah swah. Tatsavitur varenyam bhargo devasya<\/em><\/p>\n

dhimahi. Dhiyo yo nah prachodayat \/<\/em><\/p>\n

O, Doamne (AUM) d\u0103t\u0103tor de via\u0163\u0103 (bhur), alung\u0103tor al durerilor \u015fi al suferin\u0163elor (bhuvah), d\u0103ruitor de fericire (swah) \u015fi creator al universului (tatsavitur), tu e\u015fti cel mai luminos (devasya), pur (bhargo) \u015fi adorabil (varenyam). Medit\u0103m la tine (dimahi). Fie ca tu (yo) s\u0103 inspiri \u015fi s\u0103 \u00eendrumi (prachodayat) al nostru intelect (dhiyo) \u00een direc\u0163ia bun\u0103.<\/p>\n

(Gayatri Mantra<\/em>)<\/p>\n

poate a\u015fa cum monseniorul Vladimir Ghica recita din Sf\u00e2ntul Augustin: Verisima quippe ratio est, et uerissime dicitur, cum uerba proferuntur, aut scire, nos quid significent, aut nescire: si scimus, commemorari potius quam discere: si autem nescimus, ne commemorari quidem, sed fortasse ad quaerendum admoneri. Pe drept se ra\u0163ioneaz\u0103 \u015fi se spune c\u0103, \u00een clipa c\u00e2nd se rostesc cuvinte, noi sau \u015ftim ce \u00eenseamn\u0103 ele, sau nu \u015ftim; dac\u0103 \u015ftim, ne-o reamintim mai cur\u00e2nd dec\u00e2t o \u00eenv\u0103\u0163\u0103m; \u00eendemna\u0163i s-o c\u0103ut\u0103m<\/em>. (Traducere de Mihai R\u0103dulescu \u015fi Constantin Noica).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>Continuitatea <\/strong>studiilor rom\u00e2ne\u015fti, s\u0103 zicem, la Universitatea din Turku ar putea fi sugerat\u0103 poetic astfel:<\/p>\n

 <\/p>\n

C\u00e2nd \u00eenve\u0163i s\u0103 \u00eeno\u0163i<\/em><\/p>\n

\u00cenva\u0163\u0103 \u00eentr-un r\u00e2u care se vars\u0103 \u00een mare<\/em><\/p>\n

(Kamala Das)<\/p>\n

Suntem diferi\u0163i prin toate ale <\/em><\/p>\n

Acestei lumi \u00een care exist\u0103 o singur\u0103 cale de sosire<\/em><\/p>\n

Dar at\u00e2t de multe pentru a o p\u0103r\u0103si<\/em><\/p>\n

\u00a0<\/em>(Paavo Haavikko)<\/p>\n

dup\u0103 cum studiile rom\u00e2no sanscrite ar putea fi, tehnic-spiritual, \u00een continuitate cu studiile rom\u00e2no-chineze.<\/p>\n

\u00cenc\u0103 dou\u0103 doctorate rom\u00e2no-indiene asupra lui Eminescu (studiu de caz)<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Doamna (n-am cunoscut-o) Zricha Vaswani \u015fi-a luat nu demult doctoratul la Universitatea \u201cDr. Bhim Ambedkar\u201d cu teza \u201cEffect of Indian Thought on Mihai Eminescu\u201d. Mi-a trimis, colegial, capitole \u015fi traduceri. Entuziasmului ini\u0163ial i se vor al\u0103tura trimiteri, post-festum, la biblio-eminescologie, indo-eminescologie. \u00cen fapt, dr. Vaswani \u015fi-a tr\u0103it ani de adolescen\u0163\u0103 \u00een Bucure\u015fti \u015fi hipnoz\u0103 i-a fost, \u00een Biblioteca Universitar\u0103 din Ia\u015fi, manuscrisul traducerii gramaticii sanscrite al lui Eminescu.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cenapoi pe p\u0103m\u00e2nt indian, a deschis, parc\u0103 altfel, ochii asupra scripturilor supreme ale vechii-noii Indii, a\u015ftern\u00e2nd un du-te-vino \u00eentre Od\u0103 \u2013 Katha Upanishad, Glossa \u2013 Sutta Nipata, Rug\u0103ciunea unui dac \u2013 Rig-Veda, Scrisoarea I \u2013 Rig-Veda, Luceaf\u0103rul \u2013 Srimad Bhagavad Gita, Kamadeva \u2013 Sakuntala, Mortua est \u2013 Budha-Karita. <\/em>Ciudat, sau asem\u0103n\u0103tor, doctoranzii rom\u00e2ni, petrecu\u0163i hindus, se v\u0103desc mai ad\u00e2nc submer\u015fi indianit\u0103\u0163ii, poate \u00eenc\u0103 un argument al afinit\u0103\u0163ilor rom\u00e2no-indiene. N-am curaj s\u0103 stilizez aparenta reg\u0103sire, la ei, a rom\u00e2nismului prin indianism (universitar).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Suntem pe terenul bibliotecii electronice, \u00een recuperare. Am ratat \u015fansa s\u0103 fi intrat \u00een bibliografia acestui doctorat, de\u015fi locul unde sunt cele mai multe din c\u0103r\u0163ile mele este anume Biblioteca Departamentului de Studii Germane \u015fi Romanice al Universit\u0103\u0163ii din Delhi. Totu\u015fi, Ms. Zricha a aflat de titlul Indoeminescology<\/em> de pe net, via Amazon. Nu e r\u0103u nici a\u015fa. Regener\u0103m.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Deodat\u0103 bibliotecile \u015fi universit\u0103\u0163ile se bucur\u0103 s\u0103 primeasc\u0103, aparent \u00een ocol, pe noi pun\u0163i, creativit\u0103\u0163i proasp\u0103t romantice, libere, \u00eembog\u0103\u0163itoare ale p\u0103durii de simboluri bibliografiabile. Printre referen\u0163ii doctorali, Dr. R. K. Shukla sesizeaz\u0103 deschiderea, prin aceast\u0103 cercetare, a unei \u00eentregi \u201cnew vista of orientalism\u201d, iar traducerile din Eminescu au \u201ca felicity and an elegance\u201d.<\/p>\n

\u201cUniversul indian \u00een literatura rom\u00e2n\u0103\u201d de Amelia Dug\u0103e\u015fescu. Principalul merit al tezei prezentate de candidat\u0103 este adunarea laolalt\u0103 a\u00a0 pasajelor reprezentative din literatura rom\u00e2n\u0103, \u00eempreun\u0103 cu<\/p>\n

fragmente critice-comparatiste clasice sau recente, \u00een contextul inspira\u0163iei\/influen\u0163ei indiene . Aceasta poate fi totodat\u0103 limita repro\u015fabil\u0103 prin cursul expozitiv,\u00a0 urm\u00e2nd \u00eenv\u00e2rtirea\u00a0 bulg\u0103relui de z\u0103pad\u0103. Redactat\u0103 dup\u0103 o metod\u0103 sui generis a amirativit\u0103\u0163ii fi\u015fate, lucrarea ambi\u0163ioneaz\u0103 abordarea de dic\u0163ionar (cu entuziasm enun\u0163iativ) a (prea) numeroase teme, autori, interpret\u0103ri rom\u00e2no-indiene spre a se concentra enumerativ asupra \u201cecourilor indiene\u201d \u00een opere majore semnate de Cantemir, Eminescu, Blaga, Eliade. Citatele, interpretate minimal, par s\u0103 se \u00eensumeze didactic sub aripa unui postmodernism involuntar, sau a unui rom\u00e2no-indianism la prima m\u00e2n\u0103,\u00a0 iar lucrarea cre\u015fte spre a fi cititit\u0103 ca o povestire (katha), sau o conferin\u0163\u0103 ampl\u0103 \u0163inut\u0103 \u00een fa\u0163a unui public indian, ca pentru a-l rom\u00e2niza la r\u00e2ndu-i, dup\u0103 cum, iat\u0103, literatura rom\u00e2n\u0103 uzeaz\u0103, \u00eentr-o astfel de viziune de un dialect sanscrit sau bengalez.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Efortul lecturii \u015fi al\u0103tur\u0103rii genetic-tematice este\u00a0 \u00een consens cu demersul permanent comparatist rom\u00e2no-indian, at\u00e2t \u00een tradi\u0163ia indianistic\u0103 literar\u0103 de la noi, c\u00e2t \u015fi, \u00een ultimii 30 de ani \u00eendeosebi, cu traduceri afine \u00een limbi indiene ale unor scriitori\u00a0 rom\u00e2ni clasici sau moderni, ori cu\u00a0 pasionatele elabor\u0103ri ale studen\u0163ilor care \u00eenva\u0163\u0103 limba rom\u00e2n\u0103 la Universitatea din Delhi. Pentru ace\u015ftia din urm\u0103, spre informarea interliterar\u0103, lucrarea ar putea fi utilizat\u0103 ca o introducere, dac\u0103 nu un manual.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00cen locul analizei \u2013 greu de f\u0103cut tocmai datorit\u0103 aglomer\u0103rii libere a materiei -, vom sublinia, pe l\u00e2ng\u0103 dificultatea, uneori sinonim\u0103 cu imposibilitatea, unei sinteze acceptabile de ambele p\u0103r\u0163i, temeritatea exemplar\u0103 a candidatei \u00een tentativa de schi\u0163are a unui \u201cunivers\u201d, cel indian, \u00eentr-o tonalitate literar\u0103 rom\u00e2neasc\u0103. Indianismul \u00eencep\u0103tor practicat de autoare este adeseori o diferen\u0163\u0103, mai ales \u0163in\u00e2nd\u00a0 seam\u0103 de afirmarea unor tineri indiani\u015fti redutabili chiar la nivelul doctoratelor pe care le-au sus\u0163inut sau le preg\u0103tesc (Carmen Negulei, Florina Dobre, Julieta Moleanu, Liviu Borda\u015f). La nivelul adresabilit\u0103\u0163ii unui public nespecializat, lucrarea poate umple chiar un gol, fie \u015fi diplomatic, printre doctoratele de acest fel, nu f\u0103r\u0103 o dimensiune de\u00a0 terapeutic\u0103 literar\u0103, conotat\u0103 mesajului indian \u015fi al celor cel adapteaz\u0103. Emfaza \u201cindianistic\u0103\u201d nu este aici dec\u00e2t o form\u0103 de exalatare, uneori agreabil\u0103, a v\u00e2rfurilor literaturii rom\u00e2ne.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bog\u0103\u0163ia deconcertant\u0103 a locurilor comune indianistice (prezentate ca pentru prima oar\u0103, cum este \u015fi cazul pentru noii veni\u0163i \u00een \u201cunivers\u201d), oralitatea senten\u0163ioas\u0103, chiar neglijen\u0163a textual\u0103 nu sunt de natur\u0103 s\u0103 resping\u0103 un cititor obi\u015fnuit, dimpotriv\u0103, \u00eel pot cuceri, a\u015fa \u00eenc\u00e2t sc\u0103derile academice reperabile \u00een lucrare pot fi echivalent compensate de rigurosul patos al c\u0103ut\u0103rii \u015fi colajului revelator \u00een numele unui cititor-\u201dsahrdaya\u201d imaginar, rom\u00e2no-indian, chiar \u00een persoana autoarei.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Amita Bhose ne-a l\u0103sat compara\u0163ii de neuitat, cea mai \u201cpersonal\u0103\u201d fiind \u00eentre Eminescu \u015fi Tagore. Amelia Dug\u0103e\u015fescu o vede pe bengaleza rom\u00e2nizat\u0103 ca pe o \u00eentruchipare a Indiei, pun\u00e2nd-o \u00een fruntea sutelor de referin\u0163e bibliografice, odat\u0103 cu o subtil\u0103 binecuv\u00e2ntare pe care, primind-o virtual, ne \u00eendeamn\u0103 s\u0103 le al\u0103tur\u0103m, pe profesoar\u0103 \u015fi student\u0103. Doctoratul Amitei Bhose cu teza \u201cEminescu \u015fi India\u201d nu este cu nimic str\u0103in de prezenta tez\u0103 a Ameliei Dug\u0103e\u015fescu, cu adaosurile ulterioare.<\/p>\n

NOTE \u015eI REFERIN\u0162E<\/p>\n

(1)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Chiar \u00een perspective diferite, datele oferite de guvern(e), Banca Mondial\u0103, Unesco, sau cercet\u0103tori independen\u0163i proiecteaz\u0103 deja India \u00een era cunoa\u015fterii.<\/p>\n

(2)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Times of India<\/em>, Dec.18, 2009.<\/p>\n

(3)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Am fost titular \u00eentre 1977 \u2013 1984 \u015fi 2002 \u2013 2003. Iat\u0103 c\u00e2teva din primele publica\u0163ii proprii, (unele fiind \u015fi referin\u0163e la sus\u0163inerile incluse aici)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cLepturariul rom\u00e2nesc \u00een India \/ editat de dr. G. Anca\u201d<\/em><\/p>\n

Texts for Diploma and & Certificate in Romanian Language, Delhi, 1981<\/em><\/p>\n

Din sumar (Diploma): Mihai Eminescu \u2013 Luceaf\u0103rul<\/em>, Doina<\/em>, Scrisoarea I<\/em>, Kamadeva, Poveste indic\u0103 -,\u00a0 <\/em>George Co\u015fbuc \u2013 Puntea lui Rumi –<\/em>, Vasile Alecsandri \u2013 Calea Robilor<\/em>, Alexandru Macedonski \u2013 Rondelul ora\u015fului din Indii<\/em>, Rondelul \u0163iganilor<\/em>, Avatar \u2013<\/em>, Dimitrie Bolintineanu \u2013 Sclavele \u00een v\u00e2nzare<\/em> -, Tudor Arghezi \u2013 Rada<\/em> -, Ion Pillat \u2013 Rug\u0103 lui Buddha<\/em> -, Ion Barbu \u2013 Riga Crypto \u015fi lapona Enigel<\/em> -, George Bacovia –\u00a0 Rar<\/em> -, Lucian Blaga \u2013 Pelerini<\/em>, Don Quijote<\/em> -, Vasile Voiculescu \u2013 La un nuf\u0103r<\/em> -, Ion Sofia Manolescu \u2013 Dansul p\u0103unului –<\/em>, Mihai \u015eora \u2013 Sarea p\u0103m\u00e2ntului<\/em>-, Marin Sorescu \u2013 Trebuiau s\u0103 poarte un nume<\/em> -, Tudor George \u2013 Balada din Pacific –<\/em>, Dimitrie Cuclin \u2013 Dilemma parahrased from PrinceIenachitza Vacarescu’s Romanian original<\/em>, Romanian Christmas song<\/em> -, Vasile V\u0103duva \u2013 C\u00e2ntec de b\u0103rbat<\/em> -, George Anca \u2013 Poetul –<\/em>, Ion Iuga \u2013 S\u0103rb\u0103toare rustic\u0103.<\/em><\/p>\n

(Certificate). Extrase din: G. Calinescu, Miori\u0163a<\/em> (integral), Elementa linguae daco-romanae sive valachicae<\/em>, Tarka-Samgraha<\/em>, Rabindranath Tagore, Mihai Eminescu, Eugene Ionesco, Luigi Russo, A.M.G. Junqueiro, Brancusi, Constantin Noica, Petre Pandrea, Ezra Pound, Chundresh Saxena, Mircea Eliade, Vasile P\u00e2rvan, Alexandru Rosetti, Mario Ruffini, Amita Bhose. Expresii (rom\u00e2n\u0103-hindi), lexic, texte (e.g. \u201eBun\u0103 ziua, India\u201d, \u201eRoma \u2013 Rom\u00e2nia\u201d, \u201eSoorya namaskar\u201d, \u201eC\u0103lu\u015farii\u201d, \u201eAm un prieten filosof\u201d, \u201eO teorie semantic\u0103\u201d etc.), ghicitori, zicale.<\/p>\n

MIHAI EMINESCU first epistle<\/em>, Delhi, January 1979 (The Milky Way, II). Romanian, English (Petre Grimm), Sanskrit (Rasik Vihari Joshi), Hindi (Usha Chaudhuri), Gujarati (Mahendra Dave), Tamil (P. Balasubramanian). A great poet of cosmic matter \/ A deep analyst of existence \/ The greatest Romanian poet. \u201eAll he had to say he said upti his 33. His life is one with the oeuvre, Eminescu has not other biography\u201d (G. C\u0103linescu). Special studies on Eminescu and India by: I.L. Caragiale (1889), C. Papacostea (1929), N. Iorga (1939), T. Vianu (1957), S. Demetrian (1965), A. Bhose (1968), A. Ro\u015fu (1970), C. Poghirc (1977), G. Anca (1978), H. Singh (1979).<\/p>\n

Latinitas<\/em>, 1, September, 1981. \u00cen sumar, Me\u015fterul Manole, traducere \u00een\u00a0 hindi de N. Zberea, Poe\u0163i rom\u00e2ni moderni, \u00een hindi de Vinod Seth. 2, October 1982. Sfinte soare, \u00een sanscrit\u0103 de U. R. Trikha; Eminescu, poeta metafisico, de Rosa del Conte; Eminescu \u015fi India, de Amita Bhose, Eminescu \u00een malayalam, de O.M. Anujan; Brancusi et l’Inde de Sergiu Al-George; Plumb, de George Bacovia, \u00een englez\u0103 de Nilima Das. 3, November 1982. Mihai Eminescu, Doina, \u00een hindi de Vinod Seth; Luceaf\u0103rul este, de Urmila Rani Trikha; Un roumain \u201ebrahmane\u201d, de Emil V\u00e2rtosu; poezie kavya, traduceri. 4, 1982. The Indian Mathematics, L. Sofonea, N.I. Pallas; Les origines du structuralisme, S. Al-George; texte de studen\u0163i indieni. 5, January, 1982. Mihai Eminescu, Luceaf\u0103rul \/ Divyagrahah, \u00een sanscrit\u0103 de Urmila Rani Trikha. 8, Summer 1983, Akash Ganda Series XXIII, Delhi. Eminescu’s Doina, \u00een rom\u00e2n\u0103, englez\u0103, hindi; Romanian Studies in India.<\/p>\n

Inedited<\/em>, January 1982, Delhi. Poems in Catalonian, English, Hindi, German, Italian, Polish, Romanian and Spanish; Miori\u0163a in Hindi; Academy Mihai Eminescu.<\/p>\n","protected":false},"excerpt":{"rendered":"

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