Pizza effect

The name of the phenomenon proposed in 1970 by the Austrian-American Indologist and anthropologist Agehananda Bharati (Leopold Fischer) ^{[2] [3] [4]} arose from its similarity to the history of the traditional Italian dish - pizza , which in Italy itself was a simple cake and was the food of the poorest segments of the population. However, after Italian emigrants moved to the United States , its filling became more complicated, and the pizza itself not only became a popular food among Americans, but, returning to its historic homeland, became perceived as a delicacy in Italian cuisine ^{[4] [5]} .

Bharati gave the following examples of the pizza effect ^{[4] [5] [6] [7] [8]} :

• Trilogy about Apu Indian director Satyajita Raya , who fell through in India before being honored in the western world and then overvalued at home, becoming a classic of Indian cinema.
• Popularity in India of Aurobindo , Vivekanada , Maharishi Mahesh Yogi , Sathya Sai Baba , Chinmayananda Sarasvati and the International Society for Krishna Consciousness is due to their initial popularity in the West.
• The popularity of yoga , various gurus and other components of Indian religious systems and teachings initially gained widespread acceptance and recognition in the West.
• The exaltation of the place of Bhagavadgita in Hinduism , where it was always highly valued, but got its present position after people from the West tried to define the only canonical “Hindu Bible ” in this religious tradition.

In turn, the American Indologist David Miller, raising the issue of raising the position of Bhagavadgita, which Bharati referred to, expressed the opinion that it is equally true to speak of “lively interest in the four Vedas and Upanishads as such, along with an incalculable number of comments written for the interpretation and systematization of texts ", which was neglected by Western historians of religion, who were primarily concerned with the search for classical Hindu texts, while" Indian scholars, also included in the same menu, looked eating is not as appetizing as their Western counterparts. " In addition, Western scientists, as Miller notes, “have lost sight of the life force or the essence of Indian ethical traditions” ^[4] .

British religious scholar Kim Nott noted that through Vivekananda and the founders of the Theosophical Society (whose headquarters are located in Adyar ), E. Blavatsky and Annie Bezant , who were influenced by Eastern religions and in every way to protect them from criticism of Christian missionaries, Hindu ideas returned from the West to India and received a second wind. In addition, she drew attention to the fact that even Mahatma Gandhi “was not very interested in religion until he went to London to study law, where he mastered Bhagavadgita in English, translated by Sir Edwin Arnold , which had a profound effect on his spiritual outlook " ^[3] .

American Buddhist Stephen Jenkins draws attention to the fact that Buddhist modernism (or Protestant Buddhism ) was created by Western people who "took him for causing Sri Lanka", and then through Anagarika Dharmapalu and the Theosophical Society influenced Buddhism in Sri Lanka itself. and the spread of Buddhism in India and in the West ^[9] .

American Indologist David Gordon White points to the impact of translations of the Pali Texts Society on the Buddhism of South Asia ^[2] .

American Orientalist Oliver Lyman notes that the religious thought of Ibn Rushd , perceived in the XIX century by some European scholars, such as Ernest Renan , later had an impact on the Nahd era in the Arab world.

British Arabist historian Mark Sedgwick noted that Islamist terrorism and suicide bombers can be seen as examples of how private interpretations of shahids , or martyrdom for faith, by individual currents, were then introduced into the large Muslim world ^[10] .

American orientalist Anita Munnur draws attention to the fact that such a popular dish in Indian cuisine as chicken tikka masala originally originated in British cuisine . ^[eleven]

Religious scholar Jorn Bropo expressed the idea of ​​the “inverted effect of pizza” when the changes that occurred under the influence of one culture then came back into it, citing as an example the German philosopher Martin Heidegger , who “was apparently greatly inspired by Eastern thought — Eastern thought was presented to them through “ Protestant ” or “ Western “Eyes”, although it made a reservation that “such a transformation, of course, is not an original phenomenon in religious studies, where reflection, rethinking and inventing are considered as common characteristics of religion”. ^[12]

In turn, Stephen Jenkins wrote that “American tourists who love pizza, going to Italy by the millions, were looking for real Italian pizza. The Italians, responding to this demand, created pizzerias to meet American aspirations. Being delighted with the discovery of the “original” Italian pizza, the Americans subsequently opened the chains of the “original” Italian pizza with brick ovens . Consequently, the Americans met their own reflection in another and were delighted ” ^[13] .

• Acculturation

in Russian

• Bharati A. “Pizza Effect” and Neo-Hindu Movements // Immunity Reserve . - 2016. - № 1 . ( Bharati A. Indian Expatriates in North America and Neo-Hindu Movements // The Communication of Ideas / Yadava JS, Vinayshil G. (Eds.). - New Dehli: Concept Publishing Company, 1980. - P. 245–255. )
• Sedgwick M. Islamist terrorism and the "pizza-effect" // Immune Reserve . - 2016. - № 1 (105) . ( Sedgwick M. Islamist Terrorism and the "Pizza Effect" // Perspectives on Terrorism. - 2007. - № 6. - P. 3-6. )

in other languages

• Bharati A. The Hindu Renaissance and its Apologetic Patterns // The Journal of Asian Studies . - 1970. - Vol. 29, No. 2 . - P. 267–287. - DOI : 10.2307 / 2942625 .
• Borup J. Zen and the Art of Inverting Orientalism: Religious Studies and Genealogical Networks // New Approach to the Study of Religion / eds. Peter Antes, Armin W. Geertz, and Randi R. Warne. - Berlin: Verlag de Gruyter, 2004. - Vol. 1, Regional, Critical, and Historical Approaches. - P. 451-487. - ISBN 3-11-017698-X .
• Flood GD An Introduction to Hinduism . - Cambridge: Cambridge University Press , 1996. - 341 p.
• Jenkins S. Black ships, Blavatsky, and the Pizza effect: Richard P. Hayes ; James Mark Shields. - Routledge , 2002. - p. 71-83. - 234 p.
• Kent A. Divinity and Diversity: A Hindu Revitalization Movement in Malaysia . - Institute of Southeast Asian Studies , 2007. - 212 p.
• Leaman O. . A Brief Introduction to Islamic Philosophy . - Wiley-Blackwell , 2000. - 216 p.
• Knott K. Hinduism: a very short introduction . - Oxford: Oxford University Press , 2000. - 160 p. - ISBN 978-0-19-285387-5 .
• Mannur A. Culinary Fictions: Food in South Asian Diasporic Culture . - Temple University Press , 2009. - 272 p.
• Miller D. Sources of Ethnic Studies: A Critical Review // The Journal of Religious Ethics. - 1981. - Vol. 9, No. 2 . - P. 186–198. - DOI : 10.2307 / 40014933 .
• Queen CS Introduction. From Altuism to Activism // Action dharma: new studies in Buddhism / Christopher S. Queen; Charles S. Prebish; Damien Keown , eds .. - Routledge , 2003. - P. 1-35. - 365 p. - ISBN 978-0-7007-1594-7 .
• Symposium with Johannes Aagaard // Cultic Studies Journal . - 1993. - Vol. 10, No. 2 . - P. 103-194.
• White DG . Kiss of the Yogini: “Tantric Sex“ in its South Asian Contexts . - University of Chicago Press , 1991. - ISBN 978-0-226-89509-3 .