AP World History Week 12 Gender in World History
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Vedic Cosmology and Ethics Gonda Indological Studies Published Under the Auspices of the J. Gonda Foundation Royal Netherlands Academy of Arts and Sciences Edited by Peter C. Bisschop (Leiden) Editorial Board Hans T. Bakker (Groningen) Dominic D.S. Goodall (Paris/Pondicherry) Hans Harder (Heidelberg) Stephanie Jamison (Los Angeles) Ellen M. Raven (Leiden) Jonathan A. Silk (Leiden) volume 19 The titles published in this series are listed at brill.com/gis Vedic Cosmology and Ethics Selected Studies By Henk Bodewitz Edited by Dory Heilijgers Jan Houben Karel van Kooij LEIDEN | BOSTON This is an open access title distributed under the terms of the CC-BY-NC 4.0 License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Library of Congress Cataloging-in-Publication Data Names: Bodewitz, H. W., author. | Heilijgers-Seelen, Dorothea Maria, 1949- editor. Title: Vedic cosmology and ethics : selected studies / by Henk Bodewitz ; edited by Dory Heilijgers, Jan Houben, Karel van Kooij. Description: Boston : Brill, 2019. | Series: Gonda indological studies, ISSN 1382-3442 ; 19 | Includes bibliographical references and index. Identifiers: LCCN 2019013194 (print) | LCCN 2019021868 (ebook) | ISBN 9789004400139 (ebook) | ISBN 9789004398641 (hardback : alk. paper) Subjects: LCSH: Hindu cosmology. | Hinduism–Doctrines. | Hindu ethics. Classification: LCC B132.C67 (ebook) | LCC B132.C67 B63 2019 (print) | DDC 294.5/2–dc23 LC record available at https://lccn.loc.gov/2019013194 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1382-3442 ISBN 978-90-04-39864-1 (hardback) ISBN 978-90-04-40013-9 (e-book) Copyright 2019 by Henk Bodewitz. -
FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott Und Die Bajadere"
University of Minnesota Morris Digital Well University of Minnesota Morris Digital Well FLARR Pages Journals Fall 2003 FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott und die Bajadere" Edith Borchardt University of Minnesota - Morris Follow this and additional works at: https://digitalcommons.morris.umn.edu/flarr Part of the German Literature Commons Recommended Citation Borchardt, Edith, "FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott und die Bajadere"" (2003). FLARR Pages. 12. https://digitalcommons.morris.umn.edu/flarr/12 This Article is brought to you for free and open access by the Journals at University of Minnesota Morris Digital Well. It has been accepted for inclusion in FLARR Pages by an authorized administrator of University of Minnesota Morris Digital Well. For more information, please contact [email protected]. File Under: -Poetry -Translation FLARR PAGES #34 -Goethe The Journal of the Foreign Language Association -Der Gott und of the Red River. Die B~jadere Elements of Hindu Myth in Goethe's of the god as an animation of the idol: ''The ''Der Gott und die Bajadere", Edith rite consists of welcoming the god as a Borchardt, UMM distinguished guest. Bathing the god, dressing him, adorning him wid applying Central to Goethe's ballad, "Der Gott und scent, feeding him, putting flowers round die Bajadere" ["The God and the him and worshipping him with moving Bailadeira"] are two Indian customs: l) the flames accompanied by music wid song: tradition of the "Devadasi" in local Hindu such are some of the essential features of the temples and 2) the tradition of "Sati" (= rite" (30). -
Convened by the Peace Council and the Center for Health and Social
CHSP_Report_cover.qxd Printer: Please adjust spine width if necessary. Additional copies of this report may be obtained from: ............................................................................................................. ............................................................................................................. International Committee for the Peace Council The Center for Health and Social Policy 2702 International Lane, Suite 108 847 25th Avenue Convened by The Peace Council and The Center for Health and Social Policy Madison, WI 53704 San Francisco, CA 94121 United States United States Chiang Mai, Thailand 1-608-241-2200 Phone 1-415-386-3260 Phone February 29–March 3, 2004 1-608-241-2209 Fax 1-415-386-1535 Fax [email protected] [email protected] www.peacecouncil.org www.chsp.org ............................................................................................................. Copyright © 2004 by The Center for Health and Social Policy and The Peace Council ............................................................................................................. Convened by The Peace Council and The Center for Health and Social Policy Chiang Mai, Thailand February 29–March 3, 2004 Contents Introduction 5 Stephen L. Isaacs and Daniel Gómez-Ibáñez The Chiang Mai Declaration: 9 Religion and Women: An Agenda for Change List of Participants 13 Background Documents World Religions on Women: Their Roles in the Family, 19 Society, and Religion Christine E. Gudorf Women and Religion in the Context of Globalization 49 Vandana Shiva World Religions and the 1994 United Nations 73 International Conference on Population and Development A Report on an International and Interfaith Consultation, Genval, Belgium, May 4-7, 1994 3 Introduction Stephen L. Isaacs and Daniel Gómez-Ibáñez Forty-eight religious and women’s leaders participated in a “conversation” in Chi- ang Mai, Thailand between February 29 and March 3, 2004 to discuss how, in an era of globalization, religions could play a more active role in advancing women’s lives. -
Fl Lit 1 6L Il TABLE of CONTENTS
A SURVEY OF SIGNIFICANT AND RADICAL CHANGE IN THE FAMILY A THESIS SUBMITTED TO THE FACULTY OF ATLANTA UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS BY IVAN PHILIP HAKEEM DEPARTMENT OF SOCIOLOGY ATLANTA, GEORGIA AUGUST 196^ fl lit 1 6l Il TABLE OF CONTENTS Page ACKNOWLEDGMENTS il Chapter I. INTRODUCTION AND THEORETICAL FRAMEWORK 1 II. THE TRADITIONAL JOINT FAMILY IN INDIA 9 III. THE FAMILY IN TRANSITION 22 IV. THE CHANGING STATUS OF WOMEN 30 V. NEW GOALS Ul VI. CONCLUSION 55 BIBLIOGRAPHY 59 iii CHAPTER I INTRODUCTION AND THEORETICAL FRAMEWORK During the last hundred and fifty years, the traditional joint family and the familistic rural framework have been undergoing a qualitative transformation. The basis of the rural family relation¬ ships is shifting from that of status to that of contract. The rule of custom is being replaced by the rule of law. The family is being transformed from a unit of production to a unit of consumption. The cementing bond of the family is being changed from consanguinity to conjugality. From a massive joint family, composed of members be- longinging to a number of generations, the family is increasingly shaping as tiny unit, composed of husband, wife and unmarried children.^- The object of this thesis is to show that the joint family system in India has been constantly in transition from its traditional form in which the behavior patterns were rigidly controlled by unwritten rules and public opinion, to the nuclear form where mutual affection among its members predominated. The family in its traditional form and the family in its nuclear form present two polar types. -
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination by Purvi Mehta A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2013 Doctoral Committee: Associate Professor Farina Mir, Chair Professor Pamela Ballinger Emeritus Professor David W. Cohen Associate Professor Matthew Hull Professor Mrinalini Sinha Dedication For my sister, Prapti Mehta ii Acknowledgements I thank the dalit activists that generously shared their work with me. These activists – including those at the National Campaign for Dalit Human Rights, Navsarjan Trust, and the National Federation of Dalit Women – gave time and energy to support me and my research in India. Thank you. The research for this dissertation was conducting with funding from Rackham Graduate School, the Eisenberg Center for Historical Studies, the Institute for Research on Women and Gender, the Center for Comparative and International Studies, and the Nonprofit and Public Management Center. I thank these institutions for their support. I thank my dissertation committee at the University of Michigan for their years of guidance. My adviser, Farina Mir, supported every step of the process leading up to and including this dissertation. I thank her for her years of dedication and mentorship. Pamela Ballinger, David Cohen, Fernando Coronil, Matthew Hull, and Mrinalini Sinha posed challenging questions, offered analytical and conceptual clarity, and encouraged me to find my voice. I thank them for their intellectual generosity and commitment to me and my project. Diana Denney, Kathleen King, and Lorna Altstetter helped me navigate through graduate training. -
The Menstrual Taboo and Modern Indian Identity
Western Kentucky University TopSCHOLAR® Honors College Capstone Experience/Thesis Honors College at WKU Projects 6-28-2017 The eM nstrual Taboo and Modern Indian Identity Jessie Norris Western Kentucky University, [email protected] Follow this and additional works at: http://digitalcommons.wku.edu/stu_hon_theses Part of the Hindu Studies Commons, Social and Cultural Anthropology Commons, and the Women's Studies Commons Recommended Citation Norris, Jessie, "The eM nstrual Taboo and Modern Indian Identity" (2017). Honors College Capstone Experience/Thesis Projects. Paper 694. http://digitalcommons.wku.edu/stu_hon_theses/694 This Thesis is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in Honors College Capstone Experience/ Thesis Projects by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. THE MENSTRUAL TABOO AND MODERN INDIAN IDENTITY A Capstone Project Presented in Partial Fulfillment of the Requirements for the Degree Bachelor of History and Degree Bachelor of Anthropology With Honors College Distinction at Western Kentucky University By Jessie Norris May 2017 **** CE/T Committee: Dr. Tamara Van Dyken Dr. Richard Weigel Sharon Leone 1 Copyright by Jessie Norris May 2017 2 I dedicate this thesis to my parents, Scott and Tami Norris, who have been unwavering in their support and faith in me throughout my education. Without them, this thesis would not have been possible. 3 Acknowledgements Dr. Tamara Van Dyken, Associate Professor of History at WKU, aided and counseled me during the completion of this project by acting as my Honors Capstone Advisor and a member of my CE/T committee. -
Interpreting Sati: the Omplexc Relationship Between Gender and Power in India Cheyanne Cierpial Denison University
Denison Journal of Religion Volume 14 Article 2 2015 Interpreting Sati: The omplexC Relationship Between Gender and Power In India Cheyanne Cierpial Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Cierpial, Cheyanne (2015) "Interpreting Sati: The ompC lex Relationship Between Gender and Power In India," Denison Journal of Religion: Vol. 14 , Article 2. Available at: http://digitalcommons.denison.edu/religion/vol14/iss1/2 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Cierpial: Interpreting Sati: The Complex Relationship Between Gender and P INTERPRETING SATI: THE COMPLEX RELATIONSHIP BETWEEN GENDER AND POWER IN INDIA Interpreting Sati: The Complex Relationship Between Gender and Power In India Cheyanne Cierpial A recurring theme encountered in Hinduism is the significance of context sensitivity. In order to understand the religion, one must thoroughly examine and interpret the context surrounding a topic in Hinduism.1 Context sensitivity is nec- essary in understanding the role of gender and power in Indian society, as an exploration of patriarchal values, religious freedoms, and the daily ideologies as- sociated with both intertwine to create a complicated and elaborate relationship. The act of sati, or widow burning, is a place of intersection between these values and therefore requires in-depth scholarly consideration to come to a more fully adequate understanding. The controversy surrounding sati among religion schol- ars and feminist theorists reflects the difficulties in understanding the elaborate relationship between power and gender as well as the importance of context sen- sitivity in the study of women and gender in Hinduism. -
A Reflection on the Challenges for Hindu Women in the Twenty-First
A Reflection on the Challenges for Hindu Women in the Twenty-first Century1 Neelima Shukla-Bhatt Introduction T the turn of the 21st century, it is clear that religion is not an insti- Atution of the past; it continues to be a powerful force in societies across the world. For this reason, some purely secularist and sociologi- cal theories of religion of the early twentieth century, which led to a wide spread view that religion was on the decline in the modern times, have proved to be limited, even though they are helpful in examining the social aspects of religious life.2 As Brian Hatcher suggests in a recent article, a major shortcoming of the secularist approaches to religion has been a purely dichotomous view of faith vs reason and tradition vs modernity. Instead of the demise of religion, Hatcher finds transforma- tion of religion with changing times, as proposed by sociologist Damiele Hervieu-Leger a more helpful way to understand religious phenomena (Hatcher 2006: 54–55). An aspect of religion that is widely debated with regard to need for transformation is treatment of women. In most organized religions of the world, women have not enjoyed equal rights with men. The norms assigned to them by male religious authorities have subjected them to various forms of marginalization. A major challenge for religious communities across the world today is to ensure that their religious practices and values are compatible with the ideal of gender equality as an aspect of the ideology of social justice, which is being widely upheld across the globe. -
The Sati- a Matter of High Caste Hindus Or a General Hindu Culture: a Case Study of Roop Kanwar
Journal of Political Studies, Vol. 18, Issue 1, 141- 153 The Sati- a matter of high caste Hindus or a general Hindu Culture: A case study of Roop Kanwar. Syed Hussain Shaheed Soherwordi∗ The immolation of a widow on her late husband’s funeral pyre, which became known as sati, is considered to be the strongest expression of marital velour that a woman could demonstrate. It was declared illegal in 1829 by the British. Due to the low status of women in India, it is often the only way a widow will be revered following the passing of her husband and therefore often considered the only option appropriate. A prominent case of sati that has occurred within recent years has been the immolation of Roop Kanwar in the village of Rajasthan during September of 1987. With this case in view, Sati has become a modern phenomenon, and the reactions towards Roop Kanwar suggest that Sati is not wholly embodied within Hindu culture. Supporters of Sati are from the Rajput community and even then there is a definite line between the worship of Sati and the actual practice of it. Key Words: Sati, India, Roop Kanwar, Hindu Culture, Rajputs. Modern day sati is a subject under much scrutiny. It is a particularly startling concept traditionally bound within Hindu culture. Sati is an issue that people of the West find difficult to understand and one that is defined as something one commits, whereas Hindi speakers define sati as something in which one becomes. In Hindi, Sati means “good woman” (Harlan,1992: 115). -
House: Sati in Sydney Owenson's the Missionary Frances Botkin
Burning Down the [Big] House: Sati in Sydney Owenson’s The Missionary Frances Botkin Sydney Owenson’s prodigious career reflects her preoccupation with issues of identity and performativity, topics that dominated her literary and political agendas. Best known for her 1806 novel The Wild Irish Girl, Owenson famously adopted the public persona of her eponymous heroine and performed the role of the Irish princess for literary and social circles in London and Dublin.1 Owenson learned her love of Ireland and the art of performance from her father, an Irish actor and theater manager who was committed to establishing a National Theater in Ireland.2 Owenson’s many Irish novels attest to her own commitment to Irish independence and Catholic emancipation, but she also wrote controversially about France, Greece, Italy and India. Her writings are populated with zealous protago- nists – particularly women – who are profoundly devoted to the preserva- tion of their religious or national identities. Her 1811 novel The Missionary: An Indian Tale, for example, introduces a heroine whose performance of sati disrupts colonial and missionary power. Examining the Hindu woman’s vexed status as a repository of culture, The Missionary explores the ritual space of sati as the gendered site for the articulation of cultural resistance.3 Set primarily in seventeenth-century Kashmir and Spanish-controlled Portugese Goa, The Missionary covers a twenty year time span, conclud- ing roughly four years after Portugal’s successful revolution against Spain. COLLOQUY text theory critique 15 (2008). © Monash University. www.colloquy.monash.edu.au/issue15/botkin.pdf ░ Burning Down the [Big] House 37 The Portugese priest Hilarion D’Acugna, travels to India to pursue the mis- sionary project where he contrives to convert the much-admired Luxima, Brachmachira of Kashmir.4 The ill-fated religious leaders fall in love, strug- gling with the conflict between their religious obligations and their passion. -
Justifications of Empire in the Fiction of British India
University of Pennsylvania ScholarlyCommons Honors Program in History (Senior Honors Theses) Department of History 4-20-2007 The White Author's Burden: Justifications of Empire in the Fiction of British India Leslie M. Reich University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/hist_honors Part of the History Commons Reich, Leslie M., "The White Author's Burden: Justifications of Empire in the Fiction of British India" (2007). Honors Program in History (Senior Honors Theses). 4. https://repository.upenn.edu/hist_honors/4 A Senior Thesis Submitted in Partial Fulfillment of the Requirements for Honors in History. Faculty Advisor: Lisa Mitchell This paper is posted at ScholarlyCommons. https://repository.upenn.edu/hist_honors/4 For more information, please contact [email protected]. The White Author's Burden: Justifications of Empire in the Fiction of British India Abstract The White Author’s Burden: Justifications of Empire in the Fiction of British India identifies a transformation in Anglo-Indian literature by exploring various fictional works (including novels, short stories, and poems) written by British authors between 1800 and 1924. Before 1857 (the year of the widespread Indian Rebellions that challenged British rule), Anglo-Indian literature focused exclusively on British life in India. Interactions with Indians were minimal, if present at all. After this date, however, British authors began to portray India and Indians almost entirely in ways that justified their own rule. This shift in the literature suggests that the British felt a new need to justify their empire. This thesis focuses on three literary themes offered by British authors that served to legitimize British rule in India in the second half of the nineteenth century: (1) the state of Indian women; (2) the alleged rivalry between Hindus and Muslims; and (3) the perceived incompetence of educated Indians for political rule. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities.