The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature

Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli <i<imaginaire</i<, the jackal bears a particular st...
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Autor*in:	Reiko Ohnuma [verfasserIn]

Format:	E-Artikel
Sprache:	Englisch

Erschienen:	2019

Schlagwörter:	Buddhism animals jackal heresy heterodoxy

Übergeordnetes Werk:	In: Religions - MDPI AG, 2011, 10(2019), 3, p 221
Übergeordnetes Werk:	volume:10 ; year:2019 ; number:3, p 221

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DOI / URN:	10.3390/rel10030221

Katalog-ID:	DOAJ067794459

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callnumber-first	B - Philosophy, Psychology, Religion
author	Reiko Ohnuma
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topic_title	BL1-2790 The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature Buddhism animals jackal heresy heterodoxy
topic	misc BL1-2790 misc Buddhism misc animals misc jackal misc heresy misc heterodoxy misc Religions. Mythology. Rationalism
topic_unstemmed	misc BL1-2790 misc Buddhism misc animals misc jackal misc heresy misc heterodoxy misc Religions. Mythology. Rationalism
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title	The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature
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title_sort	heretical, heterodox howl: jackals in pāli buddhist literature
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title_auth	The Heretical, Heterodox Howl: Jackals in Pāli Buddhist Literature
abstract	Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli <i<imaginaire</i<, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing <i<samaṇa</i< movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?
abstractGer	Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli <i<imaginaire</i<, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing <i<samaṇa</i< movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?
abstract_unstemmed	Buddhist literature in Pāli presents a world that is rich in animal imagery, with some animals carrying largely positive associations and other animals seen in a consistently negative light. Among the many species that populate the Pāli <i<imaginaire</i<, the jackal bears a particular status as a much-maligned beast. Jackals are depicted in Pāli literature as lowly, inferior, greedy, and cunning creatures. The jackal, as a natural scavenger, exists on the periphery of both human and animal society and is commonly associated with carrion, human corpses, impurity, and death. In this paper, I am interested in the use of the jackal as an image for both heresy and heterodoxy—that is, the jackal’s consistent association with heretical Buddhist figures, such as Devadatta, and with heterodox teachers, such as the leaders of competing <i<samaṇa</i< movements. Why was the jackal such an appropriate animal to stand for those who hold the wrong views? And how does association with such an animal sometimes result in a particularly nefarious sort of dehumanization that goes against the teachings of Buddhism?
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