DOCSLIB.ORG

Full Class Listings

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Full Class Listings 1 A big warm WELCOME TO OUR 14th YEAR of SANTOSA YOGA CAMP! Santosa (pronounced SAMTOSHA) = happy acceptance of whatever arises, just as it is. OUR 2019 THEME : NEW PARADIGMS FOR SHARING ANCIENT WISDOM pure joy of it, and we hope you will be WELCOME HOME, nourished and delighted by the WELCOME HOME to YOURSELF, connections you make at this special WELCOME to this CIRCLE OF camp. BELONGING - You are WELCOME HERE! SITE AGREEMENT… You’ve arrived at the Mother of all Yoga Camps! JAI MAA! Please appreciate that by purchasing tickets for this camp you are From wherever you have travelled and who bound by the site agreement which asks ever you are: thank you so very much for you to keep the site and yourselves totally being here – every person present makes this free from alcohol and drugs so that we camp special and unique. This is the can maintain a space of clearly conscious sixteenth camp…We’ve been offering these kindness for everyone. You are asked to camps since 2005 (there were two in 2010 clear up after yourselves (and your kids!), and 2011), and we are very glad you are to keep your pitches beautiful, and to chip here with us now for the thirteenth year in as necessary with all daily tasks needed anniversary … to keep the site functioning, and everybody safe. Please show up ON TIME This brochure gives you all you need to for your assigned karma yoga make choices about what to attend. The opportunities. map shows you were to find everything, schedule pages set out what’s happening, and DAILY TREATS section tells you our ABOUT WATER AND FIRE… key activities around which the camp revolves. All the standpipes around the site deliver mains water: safe for drinking and Please bear in mind that the schedule is an washing. evolving entity (aren’t we all?) and there are likely to be spontaneous additions, Please use the established delights and shifts as the camp unfolds, so community fire pits and do not break do be sure to attend the morning meeting ground for new fires. to check in with the latest news! Every teacher on the schedule is here for the 2 WE DEEPLY APPRECIATE OUR MOON SISTERS AWESOME SPA FACILITIES… Menstruating women and girls – please There is plentiful hot water up at the put towels, tampons and nappies in the showers, for showering and bathing. bins provided and not down the loos The fires are lit early in the morning, so because they don’t compost very well there is plenty of hot water to go around. (even eco-friendly ones). We also have a lovely sauna staffed by Alternatively, you are welcome to offer our dedicated and devoted Spa Facilities your moon blood to nourish the trees of Team. They are on hand to help you the meadow. Many women find their ENJOY this delightful aspect of the camp! moon blood skips into step with the other sisters in the field – so don’t be PLEASE use only surprised if this happens to you. Community supplies of eco-friendly BIODEGRADABLE SOAP, Natracare pads are available for all who SHAMPOO and CONDITIONER in need them – you will find them in the our showers and at the sinks –available to composting loos that have the disposal buy up at the Spa facilities. bins in. ABOUT MEALS … DELICIOUS! LEAVE ABSOLUTELY NO TRACE … We all eat together, delicious sattvic (pure) vegetarian food prepared in our There is a composting box near fabulous karma yoga kitchen with a most the loos, on the way to the car park. special cook: Her Very Divine Loveliness, Please compost any organic matter. Please DIDI MOON and her team. Be sure to sort other items and bring them home bring your own cutlery, bowls, plates. and with you to recycle. Leave nothing behind wash them up and put them back in your when you depart. tents. PLEASE APPRECIATE THIS ABOUT WEE and POO and LOOS BEAUTEOUS and MOON BLOOD… HEALING FIELD Wild wees are fine – MEADOW We appreciate you offering your liquid gold to the grass and hedges. This is Keep our camp especially handy for children in very urgent need of a pee. clear and clean – We have many beautiful composting take your recycling toilets near the car park under the ash HOME with you… trees. Please put a handful of sawdust over your poo when you finish. Please “there is no accompany small children (up to age six) into the toilets and make sure the toilets waste, only mis- are clean when you leave. placed resources…” 3 4 with your kids what appeals and bring LOVELY NOTES FOR them along! PRECIOUS • please check with the leaders of CHILDREN AND the kids’ activities about what is age THEIR BLESSED appropriate for your child – many are happy to get along with activities whilst PARENTS you go and enjoy a yoga class or workshop, but this is more likely to happen if the activity is right for your child “…for the one who says they tire of their child… there are no • let your child and the workshop flowers!” leader KNOW WHERE YOU ARE at all times HOW TO HAVE OODLES OF FUN • this is a friendly camp so loads of AT SANTOSA YOGA CAMP… people find they get together and can share child care and have their kids be Crucial notes for parents and kids – playmates – then the kids really enjoy you will find the KIDS / TWEENS themselves and TEENS schedule right at the back of this brochure … • wild-weeing into hedges is fine, so long as you don’t piss on someone’s We’d love for you to have a marvellous tent … and fantastic time at our wonderful camp. The camp was set up in 2005 by two • please keep our toilets mothers (Uma Dinsmore-Tuli and beautiful: accompany small children (up Amanda Brown) who wanted to enjoy a to age 6 / 7) into toilets to ensure all goes yoga camp where we could bring our down the hole, sawdust on top. It helps if children along, and know that they would parents are positive about benefits of have plenty of great stuff to do, in the composting loos – this as an opportunity context of a fully conscious and yogic for eco-education! inspired community… over the years we’ve learnt a few things, so here are tips: • NO KIDS in the sauna • we do not operate a crèche: • complimentary hot chocolate your children are your responsibility at all around 1900 in the chai tent for the times. Many of our workshops are family children who are going to listen to stories friendly, especially our Nature – so remember your mug! Connection programme, and the Bhakti and Nidra sessions, and all the song and dance sessions, so do please check with WE ARE ALL ONE BIG FAMILY the workshop leader if you’ d like to ON SITE attend with your child/ren and you could find yourself enjoying activities together! so we mind out for everyone’s kids as if they’re our own! • the GANESHA kids’ tent is a It takes a village to raise a child… fabulous resource, so come and make yourselves at home, so that your kids can enjoy coming to this lovely tent. PLEASE BE SURE TO READ OUR “SAFE SANTOSA STATEMENT” • the Kid’s Captain ELENA has a on the next page brilliant team of volunteer helpers offering lots of activities (see timetable) so choose 5 but making sure they are aware of safety SAFE SANTOSA – issues and ensuring they know where to OUR SAFE SPACE find you: for essential information about bringing children to the camp and how STATEMENT: this works best, please see Keeping our Camp a safe and http://www.santosayogacamp.co.uk/faq/ welcoming Circle of Belonging and click on ‘Kids’. Please everyone do read these Rights: All camp members have the notes, so we can work together right to feel safe, to feel listened to and to safeguard the well-being of all respected. … this is a space of mutual trust, respect and honesty. Santosa is a place of All camp members have a right to flourish acceptance, where everyone can thrive within the camp community, to stay and grow. People flourish here! Let us all healthy within the camp, to feel free to look out for each other. express their identity, individuality and their personal boundaries. We have developed these guidelines to support us all in maintaining the special What if I have an issue with any experience of freedom, trust and of this? If you feel concerned, have a collective responsibility that we can all feeling that doesn’t sit right on your share for the well-being and flourishing of conscience, you feel unsafe, you are every being at this camp. struggling or just need to voice something, please come in the first Responsibilities: instance and speak confidentially to Uma, All camp members have the responsibility Theo, Jess, Angie and Elena our (‘Safe to do what they can to safeguard children, Santosa team’) young people, and vulnerable people. Firstly the team member will hear you, talk to All camp members have the responsibility you to ensure they have understood you, and to behave in a way which is respectful of ask you what action, if any, you feel needs diversity, and is not intentionally or taking. They will then consult with other team unintentionally offensive or members if appropriate, decide whether your concern should be taken further at this stage, discriminatory. and refer on if necessary.
Load more

Recommended publications
  • Cow Care in Hindu Animal Ethics Kenneth R
    THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made.
    [Show full text]
  • Religious Studies 7061
    Get help and support AS Visit our website for information, guidance, support and resources at aqa.org.uk/subjects/7061 You can talk directly to the subject team RELIGIOUS E: [email protected] T: 0161 957 3881 STUDIES (7061) Specification For teaching from September 2016 onwards For exams in 2017 onwards Version 1.1 5 June 2019 aqa.org.uk Copyright © 2016 AQA and its licensors. All rights reserved. AQA retains the copyright on all its publications, including the specifications. However, schools and colleges registered with AQA are permitted to copy material from this specification for their own internal use. G00646 AQA Education (AQA) is a registered charity (number 1073334) and a company limited by guarantee registered in England and Wales (company number 3644723). Our registered address is AQA, Devas Street, Manchester M15 6EX. AQA AS Religious Studies 7061. AS exams June 2017 onwards. Version 1.1 5 June 2019 Contents 1 Introduction 5 1.1 Why choose AQA for AS Religious Studies 5 1.2 Support and resources to help you teach 5 2 Specification at a glance 7 2.1 Subject content 7 2.2 Assessments 8 3 Subject content 11 3.1 Component 1: Philosophy of religion and ethics 11 3.2 Component 2: Study of religion 13 4 Scheme of assessment 23 4.1 Aims 23 4.2 Assessment objectives 23 4.3 Assessment weightings 24 4.4 Assessment structure 24 5 General administration 27 5.1 Entries and codes 27 5.2 Overlaps with other qualifications 27 5.3 Awarding grades and reporting results 27 5.4 Resits and shelf life 28 5.5 Previous learning and prerequisites 28 5.6 Access to assessment: diversity and inclusion 28 5.7 Working with AQA for the first time 29 5.8 Private candidates 29 Visit aqa.org.uk/7061 for the most up-to-date specification, resources, support and administration 3 Are you using the latest version of this specification? • You will always find the most up-to-date version of this specification on our website at aqa.org.uk/7061 • We will write to you if there are significant changes to the specification.
    [Show full text]
  • Theme 3B: the Impact of Migration on Hindu Identity and the Challenges of Being a Religious and Ethnic Minority in Britain Contents
    GCE A LEVEL WJEC A-LEVEL RELIGIOUS STUDIES Theme 3B: The impact of migration on Hindu identity and the challenges of being a religious and ethnic minority in Britain Contents Glossary Key Terms 3 The meaning of Hindu identity in terms of belief, practice, lifestyle, 4 worship and conduct Beliefs, practice, lifestyle, worship and conduct – how do they inform 6 Hindu identity in the UK? Possible conflict of traditional Hinduism with popular culture 9 Difficulties of practising Hinduism in a non-Hindu society 12 Issues for discussion 14 Other Useful Resources 15 2 Glossary Key Terms International Society for Krishna Consciousness (ISKCON) – Hindu Vaishnava movement, founded in the USA in 1965 by A.C. Bhaktivedanta Swami Prabhupada. It follows the tradition of Caitanya, and aims for the state of permanent Krishna consciousness. Dancing and chanting the maha-mantra are important features of worship. It welcomes non-Indians who are willing to commit to its stringent rule and regulations. Ramakrishna Mission – A volunteer organisation founded by Vivekananda. It is involved in a number of areas such as health care, disaster relief and rural management and bases its work on the principles of karma yoga Santana Dharma – Eternal law; understanding of Hinduism as a universal principle that all should obey. Other useful terms Sampradaya – a tradition within Hinduism following the teachings of a specific teacher or guru e.g. Swaminarayan 3 The meaning of Hindu identity in terms of belief, practice, lifestyle, worship and conduct The term ‘Hindu’ was first used by Persians to denote the people living beyond the river Sindhu (Indus), so the term was purely to identify Indians and not their religion.
    [Show full text]
  • Kartikeya - Wikipedia, the Free Encyclopedia
    קרטיקייה का셍तिकेय http://www.wisdomlib.org/definition/k%C4%81rtikeya/index.html का셍तिकेय كارتِيكيا کارتيکيا تک ہ का셍तिकेय کا ر یی http://uh.learnpunjabi.org/default.aspx Kartikeya - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Kartikeya Kartikeya From Wikipedia, the free encyclopedia Kartikeya (/ˌkɑrtɪˈkeɪjə/), also known as Skanda , Kumaran ,Subramanya , Murugan and Subramaniyan is Kartikeya the Hindu god of war. He is the commander-in-chief of the Murugan army of the devas (gods) and the son of Shiva and Parvati. Subramaniyan God of war and victory, Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Commander of the Gods Tamil influences, especially South India, Sri Lanka, Mauritius, Indonesia, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirk āmam Temple situated deep south. [1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur. In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika'). [2] Kartikeya with his wives by Raja Ravi Varma Tamil காத
    [Show full text]
  • To Download Archived Circulars
    Protest against Indian Government's brutal action against peaceful and sleeping people at Midnight Three main reasons for our protest: (1) During Baba Ramdev’s peaceful hunger-strike, on June 5 2011 at Ramlila Grounds in Delhi, over 60000 sleeping civilians, who were also fasting, were brutally attacked by the police in the middle of night under the Indian government’s instructions. Continue... Ayurveda+Herbal Medicine Symposium Looking Beyond April 2011 was the theme on Monday 28th March 2011 at Indian YMCA, Fitzroy Square, London, where Amarjeet S Bhamra founder of www.saveherbalmedicine.com Continue... >New programme on MATV promoting Hindu Faith We are pleased to inform you that Hindu Council UK Jt. General Secretary Mr Brij Mohan Gupta is hosting an innovative and exciting new programme called “Let's Talk” every Sunday evening on MATV (Sky Channel 793). The programme addresses a variety of topics related to Hindu Dharma and culture. It also allows viewers to phone in to pose questions about the Hindu Faith and welcomes your suggestions. Kindly let all your family, friends and associates know about this unique new service aimed especially at Hindus settled outside of India. Continue... HCUK - AGM December 2010 Dear All, This is to give notice to all affiliated Organizations of Hindu Council UK that the Annual General Meeting (AGM) will be held on: Day and Date: Sunday, 5 December 2010 Place: Sanatan Mandir, 84 Weymouth Street, Leicester LE4 6FQ Tel: 01162661402 Time: 1pm for Lunch to start meeting at 2pm sharp to 4.30pm AGENDA 1. To approve Minutes of the previous AGM Continue..
    [Show full text]
  • THE SATHYA SAI BABA COMMUNITY in BRADFORD David Bowen
    THE SATHYA SAI BABA COMMUNITY IN BRADFORD David Bowen Its Origin and Development, Religious Beliefs and Practices MONOGRAPH SERIES COMMUNITY RELIGIONS PROJECT Department of Theology and Religious Studies University of Leeds 1988 This is the third in a series of monographs produced by the Community Religions Project in the Department of Theology and Religious Studies at the University of Leeds. The Community Religions Project is a research group committed to working on contemporary issues related to religions in Britain, particularly those of relevance to ethnic minorities. In addition to the production of monographs, it publishes a series of research papers. A list of titles appears at the back of this volume. First published in 1988 by the Community Religions Project, University of Leeds. First published online in 2016 by the Community Religions Project, University of Leeds. Note: Where possible all content has been rendered faithfully to the 1988 paper edition. Online editor: Jo Henderson-Merrygold © Community Religions Project All rights reserved. No reproduction, copy of transmission of this publication may be made without written permission. This monograph is based on a Ph.D. thesis submitted to the University of Leeds in 1985. Contents INTRODUCTION 1 Aims 1 Fieldwork and Methodology 2 Relation to the Discipline of Religious Studies 7 Title and Contents 11 CHAPTER 1. THE FELLOWSHIP: ITS ORIGIN, CONTEXT, MEMBERSHIP AND AFFILIATIONS 15 1.1 The Migration of Hindus to the United Kingdom 15 1.2 The Settlement of Gujarati Hindus in Bradford 18 1.3 The Evolution of Gujarati Hindu Organisations in Bradford 27 1.4 The Sathya Sai Baba Satsang in Bradford: its Membership and Affiliations' 45 CHAPTER 2.
    [Show full text]
  • Temple Publics: Religious Institutions and the Construction of Contemporary Hindu Communities
    ISSN 1022-4556, Volume 13, Number 3 This article was published in the above mentioned Springer issue. The material, including all portions thereof, is protected by copyright; all rights are held exclusively by Springer Science + Business Media. The material is for personal use only; commercial use is not permitted. Unauthorized reproduction, transfer and/or use may be a violation of criminal as well as civil law. Author's personal copy Temple Publics: Religious Institutions and the Construction of Contemporary Hindu Communities Deepa Reddy and John Zavos Extract from fieldnotes (Zavos), Akshardham Monument, New Delhi, January 25, 2008: After I had arrived, one very smartly dressed young man in a blue blazer showed me to the management block. He walked very fast and had a two-way radio. Air of serious efficiency. He had worked at the Mandir as a volunteer for two years. I met with two sadhus and a senior satsangi who was a specialist in Sanskrit. The two sadhus were both American South Asian, both had been studying for degrees in the States before deciding to take diksha. These were two highly articulate young men, very careful and gentle in their approach. I asked them why the space of the Akshardham was so clean and orderly. This struck them as a peculiar question, but in the end they said that it comes from Bhagwan’s teaching—he did not want people to spit and so on, as it showed disrespect for the environment. Things should be orderly, otherwise there would be chaos. Who would want chaos? This extract comments on a visit to one of the main sites of the BAPS Swaminarayan movement, the New Delhi Akshardham Monument.
    [Show full text]
  • Religious Studies 7062
    Get help and support A-LEVEL Visit our website for information, guidance, support and resources at aqa.org.uk/subjects/7062 You can talk directly to the subject team RELIGIOUS E: [email protected] T: 0161 957 3881 STUDIES (7062) Specification For teaching from September 2016 onwards For exams in 2018 onwards Version 1.2 5 June 2019 aqa.org.uk Copyright © 2016 AQA and its licensors. All rights reserved. AQA retains the copyright on all its publications, including the specifications. However, schools and colleges registered with AQA are permitted to copy material from this specification for their own internal use. G00646 AQA Education (AQA) is a registered charity (number 1073334) and a company limited by guarantee registered in England and Wales (company number 3644723). Our registered address is AQA, Devas Street, Manchester M15 6EX. AQA A-level Religious Studies 7062. A-level exams June 2018 onwards. Version 1.2 5 June 2019 Contents 1 Introduction 5 1.1 Why choose AQA for A-level Religious Studies 5 1.2 Support and resources to help you teach 5 2 Specification at a glance 7 2.1 Subject content 7 2.2 Assessments 8 3 Subject content 11 3.1 Component 1: Philosophy of religion and ethics 11 3.2 Component 2: Study of religion and dialogues 14 4 Scheme of assessment 35 4.1 Aims 35 4.2 Assessment objectives 35 4.3 Assessment weightings 36 4.4 Assessment structure 36 5 General administration 39 5.1 Entries and codes 39 5.2 Overlaps with other qualifications 39 5.3 Awarding grades and reporting results 39 5.4 Resits and shelf life 40 5.5 Previous learning and prerequisites 40 5.6 Access to assessment: diversity and inclusion 40 5.7 Working with AQA for the first time 41 5.8 Private candidates 41 Visit aqa.org.uk/7062 for the most up-to-date specification, resources, support and administration 3 Are you using the latest version of this specification? • You will always find the most up-to-date version of this specification on our website at aqa.org.uk/7062 • We will write to you if there are significant changes to the specification.
    [Show full text]
  • SH and ABK MAQ 2018.Pdf (PDF, 333.7Kb)
    ORE Open Research Exeter TITLE Care as an alternative to killing? Reconceptualising veterinary end of life care for animals AUTHORS Hurn, S; Badman-King, A JOURNAL Medical Anthropology Quarterly DEPOSITED IN ORE 26 September 2018 This version available at http://hdl.handle.net/10871/34109 COPYRIGHT AND REUSE Open Research Exeter makes this work available in accordance with publisher policies. A NOTE ON VERSIONS The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication Medical Anthropology Quarterly Care as an alternative to killing? Reconceptualising veterinary end of life care for animals Journal: Medical Anthropology Quarterly ManuscriptFor IDReview Draft Only Manuscript Type: Original Article Page 1 of 29 Medical Anthropology Quarterly 1 1 2 Care as an alternative to killing? Reconceptualising veterinary end of life care for animals 3 4 5 6 Abstract: 7 8 Palliative care is routinely offered to humans in the UK, while euthanasia remains illegal. The 9 10 converse is true for nonhuman animals (henceforth animals). Indeed, euthanasia is widely accepted 11 12 as the appropriate course of action for “suffering” animals, and for those whose behaviours or 13 14 15 suspected ill health are thought to pose a threat to others. This article details examples of nonhuman 16 17 death at a multi-faith ashram whose members vehemently oppose all forms of killing on religious 18 19 grounds. Through exploringFor their efforts Review in palliative care Only for animals, and their emphasis on natural 20 21 death as a means of respecting the sanctity of life, the practical, emotional and theoretical viability 22 23 of caring for, instead of killing, other animals at the ends of their lives is considered.
    [Show full text]
  • The Transmigration of Baba Balaknath from Rural Punjab to Urban Europe
    The Legitimization of a Regional Folk Cult : the Transmigration of Baba Balaknath from Rural Punjab to Urban Europe Ron Geaves and Catherine Geaves Abstract The article explores the regional folk cult of Baba Balaknath as it moves from its major centre of worship in the Himalayan foothills of Himachal Pradesh down to the plains of the Punjab and then to on to several cities of the West Midlands in Britain. At each location the cult picks up practices and beliefs which are dominant in the religion of the new locality. On its arrival in Britain, the priests of the cult have adopted a variety of strategies which legitimise the folk tradition and aid it in adapting to the new environment. These strategies fall into the category of universalisation. Study of the transmigration of the worship of Baba Balaknath from the Punjab to Britain provides a unique insight into the transformation of a regional Hindu folk cult as it attempts to legitimise itself through moving closer to the 'Great Tradition' in Hinduism or adopting an eclectic universalism. Many studies of Hinduism in Britain have focused on major sects which demonstrate the transferral and adaptation of either orthodox forms of Hinduism or movements formed around the leadership of charismatic gurus. Utilising Weightman's (1981) classification of Hinduism these kinds of religious movements emphasise either the dharmic or transcendental.i Very often these studies overlook the fact that many of the migrants of Hindu or Sikh background originated from East Africa and are already several generations removed from Indian village life and its concerns.
    [Show full text]
  • Hindu Worldview Traditions
    Hindu worldview traditions About the Authors 3 Introduction to Hinduism 4 Preconceptions 4 A note on languages 5 What is Hinduism? Is it a religion, a worldview, a philosophy, a way of life? Does it even exist? 6 When did Hinduism begin? 7 Who are Hindus? 8 How this essay is organised 9 Where to begin? 10 Diversity, Change and Continuity 10 Diversity 10 Change and continuity: historical and geographical distribution 11 The Big Picture: matters of central importance, ultimate reality and ultimate questions, cosmology and the natural world, human nature and destiny, Hinduism and science 13 What is really of central importance? 13 Reality, ultimate and otherwise 14 Deities, gods, goddesses and God(dess) 15 Hindu philosophies 17 The cosmos and the natural world 19 Human nature and destiny 20 Hinduism and science 22 Words and Beyond: sacred texts, stories, iconography, symbols and creative arts, and architecture, which form and communicate belief, values, identities and commitments 22 Sacred texts 22 Stories from sacred texts, myths, morality tales and narratives of exemplary people 24 Images and Image worship 25 Symbols 26 Creative and performing arts 27 Temple architecture 27 A Good Life: how to be a good person and live a good life, moral and social issues 28 The importance of ethics 28 Dharma 28 Varnashramadharma 29 Contemporary Moral Issues 29 Issues of social justice 29 Human rights 29 Equality 30 Caste, class, varna and jati 30 Gender and the role and status of women 32 Racism and colourism 33 Wealth and poverty 33 Work 34 Sex, gender
    [Show full text]
  • The Making of a Postcolonial Hindu Identity in the Sharavana Baba Movement
    THE MAKING OF A POSTCOLONIAL HINDU IDENTITY IN THE SHARAVANA BABA MOVEMENT THE SOAS JOURNAL OF POSTGRADUATE RESEARCH Author: Dhruv Ramnath Department/Centre: Department of Anthropology and Sociology Publication: The SOAS Journal of Postgraduate Research, Volume 11 (2017-18), Pages 85-99 Decolonisation in Praxis ISSN: 2517-6226 Stable URL: http://eprints.soas.ac.uk/26313/ Key words: Transnationalism – new guru movements – Hinduism – globalisation – South Asia Licence: Published under the Creative Commons Attribution Non- Commercial (CC-BY-NC) 4.0 International Licence D. Ramnath / The SOAS Journal of Postgraduate Research, Volume 11 (2017-18), Pages 85-99 THE MAKING OF A POSTCOLONIAL HINDU IDENTITY IN THE SHARAVANA BABA MOVEMENT Dhruv Ramnath [email protected] Department of Anthropology and Sociology ABSTRACT This paper examines the ways in which Hindu identity is constructed and maintained in the Sharavana Baba movement. As the Baba’s new religious movement is still in the process of being institutionalised, there is much to be broached on the topic of the Indian New Age as it consolidates itself with varying devotional groups dotting India’s vast spiritual terrain. Since this guru movement is gaining ground on the world stage, the paper draws from existing academic perspectives on gurudom and maps the beginning stages of sacred new ethics and sites, whilst charting out the ocular translations of this charismatic leader to depict the differences and similarities of his movement set against more popular ones. It fills part of the lacunae in the literature on guru-faith in the modern world by invoking the anthropology of insight, offering an optic through which this particular guru-faith can be understood within Hindu worlds of worship.
    [Show full text]