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Gandhi's View on Judaism and Zionism in Light of an Interreligious
religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication. -
Aleksandr Nikoláevitch Afanássiev E O Conto Popular Russo
UNIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊNCIAS HUMANAS DEPARTAMENTO DE LETRAS ORIENTAIS PROGRAMA DE PÓS-GRADUAÇÃO EM LITERATURA E CULTURA RUSSA FLAVIA CRISTINA MOINO CAROLINSKI Aleksandr Nikoláevitch Afanássiev e o conto popular russo São Paulo 2008 UNIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊNCIAS HUMANAS DEPARTAMENTO DE LETRAS ORIENTAIS PROGRAMA DE PÓS-GRADUAÇÃO EM LITERATURA E CULTURA RUSSA Aleksandr Nikoláevitch Afanássiev e o conto popular russo Flavia Cristina Moino Carolinski Dissertação apresentada ao Programa de Pós-Graduação em Literatura e Cultura Russa do Departamento de Letras Orientais da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo para obtenção do título de Mestre. Orientadora: Profa. Dra. Arlete Orlando Cavaliere São Paulo 2008 Agradecimentos À minha orientadora Profa. Dra. Arlete O. Cavaliere por sempre ter acreditado e incentivado meu trabalho. Aos Profs. Drs. Bruno Barreto Gomide e Elena N. Vássina por toda a pronta atenção dispensada durante o processo do trabalho. Aos Profs. Drs. Boris Schnaiderman e Serguei Nekliúdov pela generosidade com que me ajudaram a esclarecer diversos pontos da pesquisa. À amiga e professora Tatiana Larkina pela paciência e permanente apoio. A todos os meus amigos queridos que foram atormentados pelas minhas dúvidas eternas. Ao meu superespecial marido que, com carinho e inteligência, acompanhou atentamente cada passo deste trabalho. 3 Resumo A coletânea Contos populares russos, lançada de 1855 a 1863 em oito volumes, foi resultado do cuidadoso trabalho de Aleksandr N. Afanássiev (1826-1871), responsável pela reunião e publicação de cerca de 600 textos presentes nessa obra, que ganhou destaque por ser a primeira coletânea de contos populares russos de caráter científico, tornando-se assim um importante material de estudo, além de apresentar a poesia e o humor inerentes aos contos. -
1. Satyagraha in South Africa1
1. SATYAGRAHA IN SOUTH AFRICA1 FOREWORD Shri Valji Desai’s translation has been revised by me, and I can assure the reader that the spirit of the original in Gujarati has been very faithfuly kept by the translator. The original chapters were all written by me from memory. They were written partly in the Yeravda jail and partly outside after my premature release. As the translator knew of this fact, he made a diligent study of the file of Indian Opinion and wherever he discovered slips of memory, he has not hesitated to make the necessary corrections. The reader will share my pleasure that in no relevant or material paricular has there been any slip. I need hardly mention that those who are following the weekly chapters of My Experiments with Truth cannot afford to miss these chapters on satyagraha, if they would follow in all its detail the working out of the search after Truth. M. K. GANDHI SABARMATI 26th April, 19282 1 Gandhiji started writing in Gujarati the historty of Satyagraha in South Africa on November 26, 1923, when he was in the Yeravda Central Jail; vide “Jail Diary, 1923.” By the time he was released, on February 5, 1924, he had completed 30 chapters. The chapters of Dakshina Africana Satyagrahano Itihas, as it was entitled, appeared serially in the issues of the Navajivan, beginning on April 13, 1924, and ending on November 22, 1925. The preface to the first part was written at Juhu, Bombay, on April 2, 1924; that to the second appeared in Navajivan, 5-7-1925. -
Area of Meta Data Content Theme Mahatma Gandhi In
AREA OF META DATA CONTENT THEME MAHATMA GANDHI IN SOUTH AFRICA SUBJECT HISTORY LINKAGE OF MAKING OF THE NATIONAL MOVEMENT THEME WITH CHAPTERS(NAME) CLASS/LEVEL Class VIII TARGET STUDENTS AND TEACHERS AUDIENCE To develop understanding of Gandhi’s struggle against racism in South Africa. OBJECTIVES To realize the significance of Gandhi’s stay in South Africa. DESCRIPTION In January 1915 Mohandas Karamchand Gandhi returned to his homeland after two decades of residence abroad. These years had been spent for the most part in South Africa, where he went as a lawyer, and in time became the leader of the Indian community there. In South Africa he had led a great struggle against the most vicious racist oppression and humiliations to which the Indians and Africans were subjected by the White minority. Influenced by the ideas of Tolstoy, Ruskin and Thoreau, Gandhiji’s struggle against the ruling white minority gave shape to a new philosophy, and method of struggle based on truth and non-violence. This 1 was Passive Resistance, or Satyagraha. It also meant mass actions through hartals, marches, mass violation of oppressive laws and mass courting of arrests. The challenges and trials that Gandhi underwent in Africa in the form of racist oppression was very significant. It gave birth to new ideas and philosophy, and method of struggle based on truth and non- violence. KEY WORDS Gandhi, Durban Court House, Tolstoy farm,, Pietermaritzburg Station, Satyagraha, Natal Indian Congress, Indian Ambulance Corps, Burning Cauldron, Asiatic Law Amendment Ordinance, Asiatic Law Amendment Ordinance, Hermann Kallenbach . CONTENT MILY ROY ANAND DEVELOPER SUBJECT MILY ROY ANAND COORDINATOR CIET INDU KUMAR COORDINATOR 2 Mohandas Karamchand Gandhi’s stay in South Africa from 1893 to 1915 was a significant chapter in the life of Gandhi. -
Louis Riel Tosca
LOUIS RIEL TOSCA PROGRAM SPRING 2017 CONTENTS A MESSAGE FROM GENERAL DIRECTOR 4 WHAT’S PLAYING: ALEXANDER NEEF LOUIS RIEL 12 HONOURING INDIGENEITY NEW EXPERIENCES, IN LOUIS RIEL NEW INITIATIVES 14 COMPOSER HARRY SOMERS This spring we celebrate the return ADOPTS A MODERN TONE IN of an iconic Canadian opera, Harry LOUIS RIEL Somers’ Louis Riel. 15 THE NISGA’A HISTORY OF THE “KUYAS” ARIA The fact that 50 years ago Somers and Moore made the bold decision 16 A CANADIANIZED RIEL: to focus their work on the struggles MAKING SPACE FOR MÉTIS of Riel and the Métis Nation against TO SPEAK Canada’s colonial government serves as a challenge for present and future WHAT’S PLAYING: TOSCA Great opera 18 understandings of our country. In Canada’s sesquicentennial year, these 24 A PASSION FOR PUCCINI: CONDUCTOR KERI-LYNN challenges remain at the forefront of WILSON our country’s conversations, particularly as part of the ongoing Truth and lives here. 28 GET TO KNOW ADRIANNE Reconciliation process. PIECZONKA With this new production of Louis 32 BACKSTAGE AND BEYOND Riel, we have taken the opportunity to expand our base of creative knowledge with not-for-profit arts groups, 34 BIOGRAPHIES: LOUIS RIEL and perspectives to include musical community partners, and social and performance practices that service organizations in Ontario BIOGRAPHIES: TOSCA 42 wouldn’t have been a part of the artistic to offer more than 1,000 people conversation in 1967. the opportunity to experience our EVERY NOTE COUNTS 45 mainstage programming free of 46 MEET A BOARD MEMBER: Building broader awareness of the charge. -
The Anglo-Boer War: an Indian Perspective
Kunapipi Volume 21 Issue 3 Article 6 1999 The Anglo-Boer War: An Indian Perspective Judith M. Brown Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Brown, Judith M., The Anglo-Boer War: An Indian Perspective, Kunapipi, 21(3), 1999. Available at:https://ro.uow.edu.au/kunapipi/vol21/iss3/6 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The Anglo-Boer War: An Indian Perspective Abstract The Anglo-Boer War is conventionally seen as part of the history of southern Africa or of British imperialism. This essay offers an Indian perspective on the conflict, in particular as it was experienced and seen through the eyes of a young Indian lawyer. M.K. Gandhi, later renowned as a religious visionary, social critic, advocate of non-violence, and a powerful opponent of British imperialism in India, in the early months of the confltct organized and helped to lead an Indian ambulance corps in the service of the government. This was one of his earliest interventions in imperial politics, for which he was honoured with an imperial medal. Such an apparently surprising episode merits attention - for it sheds light on the position of Indians in southern Africa as well as on the development of Gandhi's own thinking on a number of critical issues. This journal article is available in Kunapipi: https://ro.uow.edu.au/kunapipi/vol21/iss3/6 24 Judith M. -
© 2017 Irina Spector-Marks
© 2017 Irina Spector-Marks CIRCUITS OF IMPERIAL CITIZENSHIP: INDIAN PRINT CULTURE AND THE POLITICS OF RACE, 1890-1914 BY IRINA SPECTOR-MARKS DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History in the Graduate College of the University of Illinois at Urbana-Champaign, 2017 Urbana, Illinois Doctoral Committee: Professor Antoinette Burton, Chair Associate Professor Teresa Barnes Associate Professor James Brennan Professor Isabel Hofmeyr, University of Witswatersand Associate Professor Dana Rabin Abstract At the turn of the twentieth century, Indian immigrants throughout the British empire faced a rise in discriminatory legislation. They responded by asserting that as imperial citizens, Indians should be treated equally with white British subjects. Although imperial citizenship had no fixed legal meaning, Indian activists invoked imperial citizenship as a legal status and as an identity that carried racial and civilizational overtones. Through a close reading of iterations of imperial citizenship across a wide range of print culture sources, I show how imperial citizenship, although ostensibly race-blind, was an implicitly racialized discourse. Based on research from archives in Ottawa, Vancouver, Durban, Pietermaritzburg, Pretoria, and London, I map how the discourse of imperial citizenship circulated across the empire in a transnational print sphere of periodicals, pamphlets, and petitions. By focusing on the work of activists in Canada and South Africa, I explore the ways in which local political and racial contexts precluded the potential for material forms of transnational collaboration. My dissertation nuances the “transnational turn” in the humanities by emphasizing the role of local factors in shaping larger global politics. -
Pagan Beliefs in Ancient Russia. by Luceta Di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc
1 Pagan Beliefs in Ancient Russia. By Luceta di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc. [email protected] ©2006-2017 Slavic mythology is a difficult subject. The historical evidence is fragmented, with many conflicting sources and multiple later literary inventions. This is a brief reconstruction of ancient Russian mythology. The first archaeological findings that can be attributed to Slavs date to approximately 6th c. AD. The origins of Slavs are still debated. The pagan Slavic society was an oral society. Christianity, which introduced writing, was more concerned with eradication rather than preservation of pagan beliefs. No one really tried to preserve and record whatever remained, until late period. Then, there is some evidence recorded from the Germans who visited Russia in 18th c., but a lot of it is based on the written 15thc. sources, rather than eyewitness accounts. The 19th c. Europe saw renewed interest in folklore, and combined with rise of nationalism and need for developed mythos, a lot of what was left was recorded, but a lot was altered to make it more palatable, and questionable things (especially with fertility rituals) were edited out as not to besmirch the emerging national character. During the Soviet time, the study of any religion was problematic, due to mandatory atheism. Eventually, the study of the early Slavic traditions was permitted, and even encouraged, but, everything had to pass stringent censorship rules, and could not contradict Marxist-Leninist philosophy. So, people who had the material (in the USSR) could not publish, and people who actually could publish (in the West) did not have access to the materials. -
Slavic Pagan World
Slavic Pagan World 1 Slavic Pagan World Compilation by Garry Green Welcome to Slavic Pagan World: Slavic Pagan Beliefs, Gods, Myths, Recipes, Magic, Spells, Divinations, Remedies, Songs. 2 Table of Content Slavic Pagan Beliefs 5 Slavic neighbors. 5 Dualism & The Origins of Slavic Belief 6 The Elements 6 Totems 7 Creation Myths 8 The World Tree. 10 Origin of Witchcraft - a story 11 Slavic pagan calendar and festivals 11 A small dictionary of slavic pagan gods & goddesses 15 Slavic Ritual Recipes 20 An Ancient Slavic Herbal 23 Slavic Magick & Folk Medicine 29 Divinations 34 Remedies 39 Slavic Pagan Holidays 45 Slavic Gods & Goddesses 58 Slavic Pagan Songs 82 Organised pagan cult in Kievan Rus' 89 Introduction 89 Selected deities and concepts in slavic religion 92 Personification and anthropomorphisation 108 "Core" concepts and gods in slavonic cosmology 110 3 Evolution of the eastern slavic beliefs 111 Foreign influence on slavic religion 112 Conclusion 119 Pagan ages in Poland 120 Polish Supernatural Spirits 120 Polish Folk Magic 125 Polish Pagan Pantheon 131 4 Slavic Pagan Beliefs The Slavic peoples are not a "race". Like the Romance and Germanic peoples, they are related by area and culture, not so much by blood. Today there are thirteen different Slavic groups divided into three blocs, Eastern, Southern and Western. These include the Russians, Poles, Czechs, Ukrainians, Byelorussians, Serbians,Croatians, Macedonians, Slovenians, Bulgarians, Kashubians, Albanians and Slovakians. Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are including some of their customs as they are similar to those of their Slavic neighbors. Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and later, "Vlesovitsa". -
The Bear and the Nightingale Is a Work of Fiction
The Bear and the Nightingale is a work of fiction. Names, characters, places, and incidents are the products of the author’s imagination or are used fictitiously. Any resemblance to actual events, locales, or persons, living or dead, is entirely coincidental. Copyright © 2017 by Katherine Arden All rights reserved. Published in the United States by Del Rey, an imprint of Random House, a division of Penguin Random House LLC, New York. DEL REY and the HOUSE colophon are registered trademarks of Penguin Random House LLC. LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA NAMES: Arden, Katherine, author. TITLE: The bear and the nightingale: a novel / Katherine Arden. DESCRIPTION: New York: Del Rey, 2017. IDENTIFIERS: LCCN 2016011345 (print) | LCCN 2016022241 (ebook) | ISBN 9781101885932 (hardback) | ISBN 9781101885949 (ebook) SUBJECTS: LCSH: Young women—Fiction. | Villages—Fiction. | Good and evil—Fiction. | Spirits—Fiction. | Magic—Fiction. | Russia—Fiction. | BISAC: FICTION / Fantasy / General. | FICTION / Literary. | GSAFD: Fantasy fiction. CLASSIFICATION: LCC PS3601.R42 B43 2017 (print) | LCC PS3601. R42 (ebook) | DDC 813/.6—dc23 LC record available at https://lccn.loc.gov/2016011345 Hardcover ISBN 9781101885932 International edition ISBN 9780399593284 Ebook ISBN 9781101885949 randomhousebooks.com Book design by Barbara M. Bachman, adapted for ebook Cover design: David G. Stevenson Cover illustration: © Robert Hunt v4.1 ep Contents Cover Title Page Copyright Epigraph Part One Chapter 1: Frost Chapter 2: The Witch-Woman’s Granddaughter -
ROBERTS-THESIS.Pdf (933.8Kb)
The Thesis Committee for Jason Edward Roberts Certifies that this is the approved version of the following thesis: Evidence of Shamanism in Russian Folklore APPROVED BY SUPERVISING COMMITTEE: Supervisor: Thomas Jesús Garza Bella Bychkova Jordan Evidence of Shamanism in Russian Folklore by Jason Edward Roberts, B. Music; M. Music Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin December 2011 Acknowledgements I would like to gratefully acknowledge both Tom Garza and Bella Jordan for their support and encouragement. Their combined expertise has made this research much more fruitful than it might have been otherwise. I would also like to thank Michael Pesenson to whom I will forever be indebted for giving me the push to “study what I like” and who made time for my magicians and shamans even when he was up to his neck in sibyls. iii Abstract Evidence of Shamanism in Russian Folklore Jason Edward Roberts, MA The University of Texas at Austin, 2011 Supervisor: Thomas Jesús Garza A wealth of East Slavic folklore has been collected throughout Russia, Ukraine, and Belorussia over a period of more than a hundred years. Among the many examinations that have been conducted on the massive corpus of legends, fabulates, memorates, and charms is an attempt to gain some understanding of indigenous East Slavic religion. Unfortunately, such examination of these materials has been overwhelmingly guided by political agenda and cultural bias. As early as 1938, Yuri Sokolov suggested in his book, Russian Folklore, that some of Russia’s folk practices bore a remarkable resemblance to shamanic practices, commenting specifically on a trance like state which some women induced in themselves by means of an whirling dance. -
1. Telegram to Mirabehn 2. Letter to Narandas Gandhi
1. TELEGRAM TO MIRABEHN January 16, 1929 MIRABEHN CARE KHADI BHANDAR MUZAFFARPUR WROTE FULLY YESTERDAY1. NOT LEAVING TILL THIRTYFIRST. LOVE. BAPU From the original: C.W. 5331. Courtesy: Mirabehn; also G.N. 9386 2. LETTER TO NARANDAS GANDHI SATYAGRAHA ASHRAM, SABARMATI, Wednesday [On or before January 16, 1929]2 CHI. NARANDAS, You seem to have been hurt. I would have been happy to respect your wishes in regard to Chi. Santok3, but I did not approve of your plan. For the manner of living of the mother and the daughters is so expensive that they would always have been a cause of discontent in the Ashram. Santok never liked the common kitchen, nor the inmates of the Ashram. About the khadi training section, I have already stated my view that neither suggestions can be supported. I see nothing wrong in the view that the Ashram and not an individual should have the agency. I shall decide finally on the 18th at the latest. I want you to take interest in all activities and participate in them. Trust Chhaganlal. He is a sincere and hard-working man. Do not mind his errors, but consider his motive. About Sannabhai, I have simply said that Chhaganlal Joshi’s decision should be final. For no one of whom the secretary does not approve should remain. 1 Presumably a slip for “day before yesterday”; vide “Letter to Mirabehn”, January 14, 1929. 2 Year inferred from the allusion to the problem of Santok; vide “Letter to Narandas Gandhi”, December 19, 1928. As Gandhiji asked Narandas to see him on the 18th, the date of this letter could be fixed on the preceding Wednesday which was 16th January.