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In One Ear: Turner in Tibet

  • Laurie Hovell McMillin

Abstract

So Bogle’s texts are not the place to look for epiphany—at least not in the sense of a single moment of revelation, not in the sense of a “regrasping-of-life scene” in which all becomes clear.i This form of epiphany did not gain prominence as a textual convention in secular texts until the mid-nineteenth century, having first been borrowed and refurbished from religious biographies and autobiographies. It is not until the 1910 account by Francis Younghusband, India and Tibet, that a full-fledged epiphany appears in a travel text on Tibet. Whereas Bogle’s texts refuse resolution-and thus skirt epiphany in the conventional sense-when epiphany appears inYounghusband’s account it serves to resolve things. And while the images of Bogle we have explored do not come together to create a unified being, epiphany as it is later expressed serves to make coherent selves.

Keywords

Governor General Textual Convention Transcendent Consciousness Wide Open Space Imperial Project 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    The phrase is Edward Said’s. See Culture and Imperialism (New York: Knopf, 1993), p. 143.Google Scholar
  2. 2.
    Charles Long, “The Study of Religion: Its Nature and its Discourse,” Significations (Philadephia: Fortress, 1986), p. 25.Google Scholar
  3. 3.
    Marlon B. Ross, “Romantic Quest and Conquest:Troping Masculine Power in the Crisis of Poetic Identity,” Romanticism and Feminism, ed. Anne K. Mellor (Bloomington: Indiana University Press, 1988), pp. 26–7.Google Scholar
  4. 5.
    See Marjorie Nicholson, Mountain Gloom, Mountain Glory (Ithaca: Cornell University Press, 1957).Google Scholar
  5. 6.
    Bogle, Mss. Eur. E226/18, December 1774. See Clements Markham, Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa (New Delhi: Manjusri, 1971 [18761) p. 98.Google Scholar
  6. 7.
    Charles Long, “Towards a Post-colonial Method in the Study of Religion,” Religious Studies News, “Spotlight on Teaching,” vol. 3., no. 2 (May 1995), p. 5.Google Scholar

Copyright information

© Laurie Hovell McMillin 2001

Authors and Affiliations

  • Laurie Hovell McMillin

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