DOCSLIB.ORG

A Guide to Temple Safety and Security About HAF

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Guide to Temple Safety and Security About HAF A Guide to Temple Safety and Security About HAF The Hindu American Foundation (HAF) is a non-profit advocacy organization for the Hindu American community. Founded in 2003, HAF’s work impacts a range of issues—from the portrayal of Hinduism in K-12 textbooks to civil and human rights to addressing contemporary problems, such as environmental protection and inter-religious conflict, by applying Hindu philosophy. Why Do We Need This Guide At more than three million strong, the Hindu American community is one of the fastest growing American religious communities. While most Hindus are of South Asian origin, the Hindu American community includes individuals of Caribbean, African, South American, Southeast Asian, and Caucasian descent. To maintain a connection to their faith, the Hindu American community relies on a network of nearly 1000 temples spread out over 45 states. These temples, varied and diverse in their practices, serve as spiritual centers, community nexuses, and cultural hubs. The growth and resilience of Hindu temples mirrors that of the community itself. However, as they grow more visible, Hindu temples face unique challenges, ranging from hostility of surrounding communities and government bureaucracy to hate crimes and violence. This guide was created by the Hindu American Foundation to serve as a resource for temple leaders, enabling them to navigate these challenges, and maintain a vibrant, active, and secure temple community. Hindu American Foundation // A Guide to Temple Safety and Security // 1 Hate Crimes The Hindu American community has a long history of being targeted for hate crimes. From the “dotbuster gangs” that attacked Hindu men and women wearing tilak during the 1980s to the recent attack on a Kentucky Hindu temple, the community has sought to combat hate crimes effectively. Due to their visibility and prominence, Hindu temples are particularly attractive targets for hate crimes.. ❱ Anti-Property Defining Hate Crimes • Vandalism Hate crimes or “bias” crimes • Arson are crimes motivated by the • Graffiti perpetrator’s bias against a • Trespassing particular group of people on the basis of race, religion, national Making threats against a origin, sex, sexual orientation, religious institution is also a age, or disability. Hate crimes federal crime and if that threat are simultaneously impersonal results in damage or destruction and fundamentally personal. to religious property, criminal They are impersonal because penalties will be imposed. the perpetrator usually does not The key factor in identifying a know the victim and commits the hate crime is the fact that the crime against him/her because perpetrator was motivated, in he/she was simply the first part or in whole, by the victim’s African American, Muslim, Hindu, actual or perceived characteristic. etc. person the perpetrator came In identifying hate crimes, across. And yet, these crimes are investigators can look to many fundamentally personal because factors including: the victim was attacked because of a foundational part of his or her ❱ Identifying characteristics identity. Therefore, both because of victim or property hate crimes are more difficult to ❱ Perpetrator’s statements deter and because they inflict ❱ Perpetrator’s actions greater harm on the victim, nearly ❱ Perpetrator’s previous history every State punishes hate crimes more harshly. A key point is that the perpetrator’s perception controls the designation of a hate crime. Identifying Hate If an individual or property is Crimes targeted by a perpetrator with an anti-Hindu bias, the individual’s Hate crimes can be directed or property’s actual religious against individuals, groups, and affiliation is irrelevant. both real and personal property. Hate crimes can take many forms Additionally, not all crimes including: targeting Hindu temples are hate crimes. If a temple is targeted for ❱ Anti-Individual/Group theft and vandalism, and there • Physical assault/battery is no evidence suggesting that • Verbal harassment/threats the crime was motivated by an Hindu American Foundation // A Guide to Temple Safety and Security // 3 anti-Hindu bias, then the crimes • If possible, install security are not treated as hate crimes. cameras and a monitored For example, the 2014 vandalism alarm system of the Vishwa Bhavan Hindu 2. Develop a Proactive Mandir in Monroe, Georgia was Relationship with Law not prosecuted as a hate crime Enforcement because the perpetrators had • Connect with your local law also targeted a nearby church and enforcement agency BEFORE parking lot, and as such, there an incident occurs (see was no evidence that they were Engaging the Community motivated by anti-Hindu animus. below for details) • Invite Law Enforcement Preventing Hate representatives to temple events Crimes and Active 3. Create a Contingency Plan Shooter Incidents for Incidents • Develop the contingency In 2013, thanks to the efforts of plan in conjunction with law the Hindu American Foundation enforcement and other activists, the FBI • Ensure that the plan has agreed to begin federal tracking clearly delineated tasks, and of anti-Hindu hate crimes. The responsibilities goal of such tracking, which began in 2015, is to prevent and • Train temple staff and volunteers be better prepared for future on the contingency plan incidents of bias-motivated • Print out and visibly post violence. The unfortunate reality the Active Shooter - How is that such attacks may not to Respond Poster on the be completely preventable or temple premises: https://www. predictable, but temples can dhs.gov/sites/default/files/ implement protocols to better publications/active-shooter- prepare and protect its members poster-2017-508.pdf in the event a hate crime or active 4. Work with Other Religious Bodies shooter incident does occur by • Reach out to other temples, following basic steps: churches, mosques, and 1. Evaluate Vulnerabilities of synagogues to learn from their Temple Premises security protocols. Create a • Conduct a thorough check of relationship with these entities doors, windows, and locks, to share information and to ensure that they all work helpful tips After reporting incidents to law Responding to Hate enforcement, please help us Crimes by filling out HAF’s Anti-Hindu Hate and Hinduphobia Incident If your temple is targeted for a Reporting Form: hate crime or a hate incident, it is https://www.hafsite.org/media/pr/ important to report the incident report-bias-motivated-crimes immediately. While the temptation to ignore minor vandalism is significant, it is essential that all Resources incidents, no matter how minor, are reported. Law enforcement The Hindu American Foundation’s cannot respond to crimes unless “Know Your Rights” Guide: they have a full record of all the http://hafsite.org/sites/default/ incidents that have occurred. files/HAF_KnowYour%20Rights_ Expanded.pdf When reporting the incident, be sure to give a full and complete The Hindu American Foundation’s description of the incident, the “Countering Hate: Guide for Hate damage, and any information about Crime Victims:” the perpetrators, if available. https://www.hafsite.org/sites/ default/files/HAFN_17_013- After making a report, please ask HateCrime2Pager_r4_web.pdf for the officer’s information, and follow up with the appropriate officer The Hindu American Foundation’s regularly on the progress of the case. Hate Crimes and Domestic Terror Strike Preparedness Resources: We also request that you help us in https://www.hafsite.org/media/pr/ tracking incidents of identity-based hate-crimes-and-domestic-terror- or bias-motivated intimidation, strike-preparedness threats, harassment, and violence being experienced in our Federal Emergency Management communities. The more data we Agency (FEMA): have about such incidents, the https://www.fema.gov/faith- better we will be able to work resources with the appropriate authorities, Federal Bureau of Investigation: agencies, civil rights advocates, https://www.fbi.gov/investigate/ and other stakeholders to civil-rights/hate-crimes identify areas of particular concern and ensure the safety Department of Justice, Community and security of the community. Relations Service: https://www.justice.gov/hatecrimes Hindu American Foundation // A Guide to Temple Safety and Security // 5 Immigration For a Hindu temple to function effectively, it needs qualified religious workers. Most Hindu temples meet their staff needs by hiring religious workers trained in India, who enter the United States under an R-1 Temporary Nonimmigrant Religious Worker Visa or the EB-4 Special Immigrant Non- Minister provision in the Religious Worker Visa Program. As Hindu Americans do not have the facilities to train religious workers domestically, virtually all Hindu religious workers come in under one of these provisions of the Religious Worker Visa program. Such dependence makes it essential for temples to understand how to navigate the American immigration system. would also not be impacted by an The Religious Worker end to the EB-4 Special Immigrant Visa Program visa program for Non-Ministers. The EB-4 Special Immigrant The Religious Worker Visa provision in the Religious Worker program, as currently construed, Visa Program, enacted by is divided into two provisions: Congress in 1990, is the primary the Minister and Non-Minister avenue by which many foreign provision. Each provision allows religious workers coming to the temples to sponsor different U.S. can apply for permanent categories of workers. resident status, while the R-1 The Minister
Load more

Recommended publications
  • SACRED SPACES and OBJECTS: the VISUAL, MATERIAL, and TANGIBLE George Pati
    SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati BRAUER MUSEUM OF ART | APRIL 13 — MAY 8, 2016 WE AT THE BRAUER MUSEUM are grateful for the opportunity to present this exhibition curated by George Pati, Ph.D., Surjit S. Patheja Chair in World Religions and Ethics and Valparaiso University associate professor of theology and international studies. Through this exhibition, Professor Pati shares the fruits of his research conducted during his recent sabbatical and in addition provides valuable insights into sacred objects, sites, and practices in India. Professor Pati’s photographs document specific places but also reflect a creative eye at work; as an artist, his documents are also celebrations of the particular spaces that inspire him and capture his imagination. Accompanying the images in the exhibition are beautiful textiles and objects of metalware that transform the gallery into its own sacred space, with respectful and reverent viewing becoming its own ritual that could lead to a fuller understanding of the concepts Pati brings to our attention. Professor Pati and the Brauer staff wish to thank the Surjit S. Patheja Chair in World Religions and Ethics and the Partners for the Brauer Museum of Art for support of this exhibition. In addition, we wish to thank Gretchen Buggeln and David Morgan for the insights and perspectives they provide in their responses to Pati's essay and photographs. Gregg Hertzlieb, Director/Curator Brauer Museum of Art 2 | BRAUER MUSEUM OF ART SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati George Pati, Ph.D., Valparaiso University Śvetāśvatara Upaniṣad 6:23 Only in a man who has utmost devotion for God, and who shows the same devotion for teacher as for God, These teachings by the noble one will be illuminating.
    [Show full text]
  • Few Translation of Works of Tamil Sidhas, Saints and Poets Contents
    Few translation of works of Tamil Sidhas, Saints and Poets I belong to Kerala but I did study Tamil Language with great interest.Here is translation of random religious works That I have done Contents Few translation of works of Tamil Sidhas, Saints and Poets ................. 1 1.Thiruvalluvar’s Thirukkual ...................................................................... 7 2.Vaan chirappu .................................................................................... 9 3.Neethar Perumai .............................................................................. 11 4.Aran Valiyuruthal ............................................................................. 13 5.Yil Vazhkai ........................................................................................ 15 6. Vaazhkkai thunai nalam .................................................................. 18 7.Makkat peru ..................................................................................... 20 8.Anbudamai ....................................................................................... 21 9.Virunthombal ................................................................................... 23 10.Iniyavai kooral ............................................................................... 25 11.Chei nandri arithal ......................................................................... 28 12.Naduvu nilamai- ............................................................................. 29 13.Adakkamudamai ...........................................................................
    [Show full text]
  • “Re-Rigging” the Vedas: Examining the Effects of Changing Education and Purity Standards and Political Influence on the Contemporary Hindu Priesthood
    “Re-Rigging” the Vedas: Examining the Effects of Changing Education and Purity Standards and Political Influence on the Contemporary Hindu Priesthood Christine Shanaberger Religious Studies RST 490 David McMahan, advisor Submitted: May 4, 2006 Graduated: May 13, 2006 1 Introduction In the academic study of religion, we are often given impressions about a tradition that are textually accurate, but do not directly correspond with its practice amongst its devotees. Hinduism is one such tradition where scholarly work has been predominately textual and quite removed from practices “on the ground.” While most scholars recognize that many indigenous Hindu practices do not conform to the Brahmanical standards described in ancient Hindu texts, there has only recently been a movement to study the “popular,” non-Brahmanical traditions, let alone to look at the Brahmanical practice and its variance with ancient conventions. I have personally experienced this inconsistency between textual and popular Hinduism. After spending a semester in India, I quickly realized that my background in the study of Hinduism was, indeed, merely a background. I found myself re-learning aspects of the tradition and theology that I thought I had already understood and redefining the meaning of many practices as I learned of their practical application. Most importantly, I discovered that Hindu practices and beliefs are so diverse that I could never anticipate who would believe or practice in what way. I met many “modernized” Indians who both ignored and retained many orthodox elements of their traditions, priests who were unaware of even the most basic elements of Hindu mythology, and devotees who had no qualms engaging in both orthodox Brahmin and quite unorthodox non-Brahmin religious practices.
    [Show full text]
  • Architecture of Light of the Orthodox Temple
    DOI: 10.4467/25438700ŚM.17.058.7679 MYROSLAV YATSIV* Architecture of Light of the Orthodox Temple Abstract Main tendencies, appropriateness and features of the embodiment of the architectural and theological essence of the light are defined in architecturally spatial organization of the Orthodox Church; the value of the natural and artificial light is set in forming of symbolic structure of sacral space and architectonics of the church building. Keywords: the Orthodox Church, sacral space, the light, architectonics, functions of the light, a system of illumination, principles of illumination 1. Introduction. The problem raising in such aspect it’s necessary to examine es- As the experience of new-built churches testifies, a process sence and value of the light in space of the of re-conceiving of national traditions and searches of com- Orthodox Church. bination of modern constructions and building technologies In religion and spiritual life of believing peo- last with the traditional architectonic forms of the church bu- ple the light is an important and meaningful ilding in modern church architecture of Ukraine. Some archi- symbol of combination in their imagination tects go by borrowing forms of the Old Russian church archi- of the celestial and earthly worlds. Through tecture, other consider it’s better to inherit the best traditions this it occupies a central place among reli- of wooden and stone churches of the Ukrainian baroque or gious characters which are used in the Saint- realize the ideas of church architecture of the beginning of ed Letter. From the first book of Old Testa- XX. In the east areas the volume-spatial composition of the ment, where the fact of creation of the light Russian “synod-empire” of the church style is renovated as by God is specified: “And God said: “Let it be the “national sign of church architecture” and interpreted as light!”(Genesis 1.3-4), to the last New Testa- the new “Ukrainian Renaissance” [1].
    [Show full text]
  • Religious Studies 300 Second Temple Judaism Fall Term 2020
    Religious Studies 300 Second Temple Judaism Fall Term 2020 (3 credits; MW 10:05-11:25; Oegema; Zoom & Recorded) Instructor: Prof. Dr. Gerbern S. Oegema Faculty of Religious Studies McGill University 3520 University Street Office hours: by appointment Tel. 398-4126 Fax 398-6665 Email: [email protected] Prerequisite: This course presupposes some basic knowledge typically but not exclusively acquired in any of the introductory courses in Hebrew Bible (The Religion of Ancient Israel; Literature of Ancient Israel 1 or 2; The Bible and Western Culture), New Testament (Jesus of Nazareth, New Testament Studies 1 or 2) or Rabbinic Judaism. Contents: The course is meant for undergraduates, who want to learn more about the history of Ancient Judaism, which roughly dates from 300 BCE to 200 CE. In this period, which is characterized by a growing Greek and Roman influence on the Jewish culture in Palestine and in the Diaspora, the canon of the Hebrew Bible came to a close, the Biblical books were translated into Greek, the Jewish people lost their national independence, and, most important, two new religions came into being: Early Christianity and Rabbinic Judaism. In the course, which is divided into three modules of each four weeks, we will learn more about the main historical events and the political parties (Hasmonaeans, Sadducees, Pharisees, Essenes, etc.), the religious and philosophical concepts of the period (Torah, Ethics, Freedom, Political Ideals, Messianic Kingdom, Afterlife, etc.), and the various Torah interpretations of the time. A basic knowledge of this period is therefore essential for a deeper understanding of the formation of the two new religions, Early Christianity and Rabbinic Judaism, and for a better understanding of the growing importance, history and Biblical interpretation have had for Ancient Judaism.
    [Show full text]
  • Architecture for Worship: Re-‐Thinking Sacred Space in The
    Architecture for Worship: Re-Thinking Sacred Space in the Contemporary United States of America RICHARD S. VOSKO The purpose of this paper is to examine the symbolic value of religious buildings in the United States. It will focus particularly on places of worship and the theologies conveyed by them in an ever-changing socio-religious landscape. First, I will cite some of the emerging challenges that surface when thinking about conventional religious buildings. I will then describe those architectural "common denominators" that are important when re-thinking sacred space in a contemporary age. Churches, synagogues, and mosques exist primarily because of the convictions of the membership that built them. The foundations for these spaces are rooted in proud traditions and, sometimes, the idealistic hopes of each congregation. In a world that is seemingly embarked on a never-ending journey of war, poverty, and oppression these structures can be oases of peace, prosperity, and justice. They are, in this sense, potentially sacred spaces. The Search for the Sacred The search for the sacred is fraught with incredible distractions and challenges. The earth itself is an endangered species. Pollution is taken for granted. Rain forests are being depleted. Incurable diseases kill thousands daily. Millions have no pure water to drink. Some people are malnourished while others throw food away. Poverty and wealth live side by side, often in the same neighborhoods. Domestic abuse traumatizes family life. Nations are held captive by imperialistic regimes. And terrorism lurks everywhere. What do religious buildings, particularly places of worship, have to say about all of this? Where do homeless, hungry, abused, and stressed-out people find a sense of the sacred in their lives? One might even ask, where is God during this time of turmoil and inequity? By some estimates nine billion dollars were spent on the construction of religious buildings in the year 2000.
    [Show full text]
  • Redalyc.Visiting a Hindu Temple: a Description of a Subjective
    Ciencia Ergo Sum ISSN: 1405-0269 [email protected] Universidad Autónoma del Estado de México México Gil-García, J. Ramón; Vasavada, Triparna S. Visiting a Hindu Temple: A Description of a Subjective Experience and Some Preliminary Interpretations Ciencia Ergo Sum, vol. 13, núm. 1, marzo-junio, 2006, pp. 81-89 Universidad Autónoma del Estado de México Toluca, México Disponible en: http://www.redalyc.org/articulo.oa?id=10413110 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Visiting a Hindu Temple: A Description of a Subjective Experience and Some Preliminary Interpretations J. Ramón Gil-García* y Triparna S. Vasavada** Recepción: 14 de julio de 2005 Aceptación: 8 de septiembre de 2005 * Rockefeller College of Public Affairs and Policy, Visitando un Templo Hindú: una descripción de la experiencia subjetiva y algunas University at Albany, Universidad Estatal de interpretaciones preliminares Nueva York. Resumen. Académicos de diferentes disciplinas coinciden en que la cultura es un fenómeno Correo electrónico: [email protected] ** Estudiante del Doctorado en Administración complejo y su comprensión requiere de un análisis detallado. La complejidad inherente al y Políticas Públicas en el Rockefeller College of estudio de patrones culturales y otras estructuras sociales no se deriva de su rareza en la Public Affairs and Policy, University at Albany, sociedad. De hecho, están contenidas y representadas en eventos y artefactos de la vida cotidiana.
    [Show full text]
  • The Psalms As Hymns in the Temple of Jerusalem Gary A
    4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L.
    [Show full text]
  • Visiting a Hindu Temple
    EDUCATIONAL INSIGHT Visiting a Hindu Temple A Beginner’s Guide Brihadeeswarar: A massive stone temple in Thanjavur, e they luxurious palaces, rustic warehouses, Tamil Nadu, built by Raja simple halls or granite sanctuaries, Hindu Raja Chola ten centuries ago B temples are springing up all over the and still vibrant today. The world, numbering in the hundreds of thousands. capstone, weighing 80 tons, Yet outside of India and a few places like Sri is the largest in India. Lanka, Nepal and Bali, what happens inside these temples remains a mystery—to young This special Educational generations of Hindus as well as to curious Insight was inspired by newcomers. It’s all a bit intimidating at first. and produced expressly This Insight is designed to answer the common for the Hindu Mandir questions that arise: Why are temples Executives’ Conference important? What are the customs and protocols, the dos and don’ts? What attitudes should one hold inside? Do all those rituals ATI O C N U A D have a meaning? What is the priest L E chanting? All these musings and more I N S S T are addressed here to help newcomers— I G H both Hindus and non-Hindus—enjoy and benefit from their temple visits. dinodia.com Quick Start… Dress modestly, no shorts or short skirts. Remove shoes before entering. Be respectful of God and the Gods. Bring your problems, prayers or sorrows but leave food and improper manners outside. Do not enter the shrines without invitation or sit with your feet pointing toward the Deities or another person.
    [Show full text]
  • You!! Hindu Awake!
    OH! YOU!! HINDU AWAKE! WRITTEN BY DR. CHATTERJEE MA., Ph.D. (U.S.A.) Printed by: MOTHERINDIA PUBLICATIONS 203 M.G. ROAD, CALCUTTA Warning This book is not meant for decorating your bookshelf, but for circulation among others as fast as you can so that we can save our MOTHERINDIA REVISED EDITION REPRINTED IN 1987 DEDICATION [N MEMORY OF THE LATE PERIYAR E.V. RAMASAMI FOREWORD To write a foreword to “Oh”! You Hindu!! Awake!!!, I accepted this offer with shock and surprise. Remember this is not an ordinary book. My blood started boiling as I read it for the first time. Anybody reading this book with an unbiased mind will certainly agree with the facts and figures given in this booklet. Since I didn’t believe this book as it is at first. I asked for the video cassettes and books mentioned at the end. To my great surprise, as a Hindu, I don’t know what to write further. Whenever anything is written on Hinduism, it is hidden from the public because of the power and media they have. The ruling master race of India has done unbelievable damages to India, which no sincere Indian will ever condone. How they position the young Indian minds with hatred through their powerful media? Finally who gains at the end? The only master race. How they divide India? To name a few: RSS and its allies with full fledged military type of training to murder another Indian who is the real son of the soil! Untouchability, apartheid and caste system to divide India into pieces! As a result they are in power since independence! In literacy, wealth, political power, control of the media and more, they have proved they are the master race (Now we know why they have kicked out the British!) What have their books and religions taught us? How many Gods have we? Who are our Gods? Can you believe Ramayana & Mahabaratha? What are they telling about our Godly men viz.
    [Show full text]
  • Theosophist V10 Supplements
    siw;,,! },» .ii- ■- ( I ■ :> m ^ J (.fi // : •: ,-!• • • ' ’ ■ - ■'' . V.,l U v >. I;, i.!«i | : / ' ■ . ' ■( ’ : ; f<* SUPPLEMENT TO m{» ! ‘'*‘4 *•* J-lf H -' i i ’ i '' ' ' . : • i •• .• •• ' ’ ’ 'n ri r S • ' y >»!• m- . ... •' . .Ji I : ■ f i'l’j; /*• i 11 t ; i. I M f l>" ■; " : ’ THE THEOSOPHIST ' '• ; , f< .<• t u 1* • <; • "I }< •■/’) - li ; , ll • ! . ' . ■' ' - ‘ t ! ■' • ; • I - _ «t. • . • i' • • I.! <: i . .• • * •, ■ •• .; 1 • * .• j .'It; p. • m • !>?'.(••; *' -if r{J ' i * • •: »•••:• * - OCTOBER 1 888 . ,i, M! :<? !!•*“'{ v! iff '»> ,VI :■! ■■,! , •; •> I i !'<»!{ • -i'5 «;•//•!'/! Mi ■ J * . |l ' • .V !'■ '!•)'! 1 . •; \ !-, -ff'j <«<! »»!:•'. (!•►{ (••:» ! wj .• v •: ? , / . i;.,? • *! ! ' ■ 1 1 i <{ * ■ -Min-;.*- • mt /-j n t . < , ! •' • * - ;• « " > > TITK SIGNS OF THE TIMES. : ; . { m,{ ,/ - ui\ ']!-■ ! * -1r I 1 !• ■........• • t f : from thic standpoint of a sc ie n tist. f... ‘t!(r ...... .■ •• , I. '«: V', i • M. :-.f .. 1 • Am Address delivered in Chicago, April 26, 1888, nnder the auspices ? • I • ' ’ n ' ’ M 1 ■ . S > | • < I ' \ I < i • * > • I i i f I { J : I ; M • . / / . ' ■ , ! ofthe Western Society for Psychical Resea rch. .. •, j ..!. (.!(•«»il ; *i( i >-r •» ' * *- ! B y P r o f e s s o r E l l io t t C o u e s , F . T. S. • i ’ - i - I- n«‘ . i-.: P. ' i ! ■! I •< '• ^ •' - ’’ (Reprinted from the ReUgio-Philosophical Journal.) • .‘j " f |» . i.» • I ; ! I i ••• • (■;•■• •* ■ ' ' ‘ i ’!'. ■' 1 ' ! • •1 : ■ ^ • = '• . ' ’ ' Ladies and. Gentlemen :—Responding to the flattering invitation of tlie .» / n-'ff / •: • !• ! «• - >' i • ' i " ■ : ' ! . i - .. ! Western Society for Psychical Research, I have come from afar to address you to-night on a subject that has the most vivid interest possible for every one.
    [Show full text]
  • Historical Timeline of Hinduism in America 1780'S Trade Between
    3/3/16, 11:23 AM Historical Timeline of Hinduism in America 1780's Trade between India and America. Trade started between India and America in the late 1700's. In 1784, a ship called "United States" arrived in Pondicherry. Its captain was Elias Hasket Derby of Salem. In the decades that followed Indian goods became available in Salem, Boston and Providence. A handful of Indian servant boys, perhaps the first Asian Indian residents, could be found in these towns, brought home by the sea captains.[1] 1801 First writings on Hinduism In 1801, New England writer Hannah Adams published A View of Religions, with a chapter discussing Hinduism. Joseph Priestly, founder of English Utilitarianism and isolater of oxygen, emigrated to America and published A Comparison of the Institutions of Moses with those of the Hindoos and other Ancient Nations in 1804. 1810-20 Unitarian interest in Hindu reform movements The American Unitarians became interested in Indian thought through the work of Hindu reformer Rammohun Roy (1772-1833) in India. Roy founded the Brahmo Samaj which tried to reform Hinduism by affirming monotheism and rejecting idolotry. The Brahmo Samaj with its universalist ideas became closely allied to the Unitarians in England and America. 1820-40 Emerson's discovery of India Ralph Waldo Emerson discovered Indian thought as an undergraduate at Harvard, in part through the Unitarian connection with Rammohun Roy. He wrote his poem "Indian Superstition" for the Harvard College Exhibition of April 24, 1821. In the 1830's, Emerson had copies of the Rig-Veda, the Upanishads, the Laws of Manu, the Bhagavata Purana, and his favorite Indian text the Bhagavad-Gita.
    [Show full text]