The Search for a Cultural Identity: A Personal View of South African "Indian" Theatre
Because it is a tiny community, it is often seen from without to be a homogenous group. Outsiders are often unaware of the differences between religions, languages, customs, class, and political affiliations that exacerbate internal tensions within the community. Very conscious of their minority position in the country, Indians in South Africa have also been subject to a great deal of external pressure. In the apartheid era, they were required to live in segregated areas and attend segregated schools and were also subjected to threats of repatriation to India (although these threats never materialized). At the same time, the relative affluence of some of their members and their social position caught between the haves (mostly white) and the have-nots (mostly black) made them targets of African resentment.2 As a result, there are two
Lexicon of Tamil Literature
Lexicon of Tamil Literature is a reference-dictionary of Tamil literature of South India from its early beginnings more than 2000 years ago until the present time (ca. 1980). It includes in the order of Roman alphabet names and short biographies of authors, lists of their works, anonymous literary works and most important matters of Tamil prosody, rhetoric and poetics. Whenever available, bibliographic data are given with individual entries in selection. Brief contents and evaluative statements are given with literary works of greater importance, whether ancient or modern. An introduction is included. The work is the first of its kind in a non-Indian language. It is an indispensable source of data and work of reference for Tamil literature in particular, and for the totality of Indic literatures in general.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of