He holds a PhD and MA in South Asian Studies from the Center for Asian and African Studies at El Colegio de México, and a BA in Modern German Letters from the Faculty of Philosophy and Letters at UNAM. Between 2015 and 2017 he was a researcher and translator at the Buddhist Translators Workbench, a Sanskrit lexicography project of the Mangalam Research Center for Buddhist Languages in Berkeley, California. He is currently Professor-Researcher of Buddhist Studies at the Center for Asian and African Studies (CEAA) of El Colegio de México. He is the author of several academic articles on Buddhist literature and culture. His publications include the book Jātakas, Before the Buddha (Mexico, 2015), a translation from the pāḷi language of past life stories of the Buddha. He regularly participates in diploma courses, congresses and seminars with lectures specializing in Buddhist religion and literature.
Los últimos años han atestiguado un nutrido número de publicaciones sobre orientalismo en el mundo de habla hispana. En esa coyuntura, este volumen representa un hito al abonar a la comprensión del peso específico de India en el imaginario orientalista hispanoamericano desde una perspectiva crítica y multidisciplinaria. Su espectro temporal abarca tres siglos, desde las últimas décadas del periodo colonial hasta los primeros años del siglo XXI. Espacialmente, nos transporta a los epicentros al norte y al sur de la cultura hispanoamericana, en México y Argentina, sin restar importancia a casos en Guatemala, Costa Rica, Cuba y Chile. El libro da cuenta de una matriz común de representación y, al mismo tiempo, descubre matices, reservas y excepciones. Se centra en las imágenes que se desprenden de los archivos de círculos ilustrados, pero tiende hilos hacia otras formas de expresión. Vuelve la mirada a figuras y lapsos prácticamente inexplorados, sin olvidar referentes obligados como Paz o Borges. Su perfil multivocal incluye a historiadores, teóricos de la literatura e indólogos de tres continentes.
More than a linear, chronological development, the reader will appreciate that this volume was built around an idea, or a set of ideas, about what India represents. It is, of course, a limited space, an invention, and for this reason the title itself shows a conscious effort, hopelessly incomplete, to organize a series of knowledge around a topic that overflows in all aspects: studies on India.
It is common that - from an academic point of view - modern India, classical India and all the other Indies are studied separately. There is usually little communication between the different types of specialists, some closer to social disciplines, others to the humanities and the arts.
However, this frequent disconnection exists only in the formal sphere, since a glance at any of the works that make up this book is enough to realize that there is a constant dialogue between them through which there is a kind of coming and going throughout history and academic disciplines.