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University of Oklahoma Graduate College Is
UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE IS GANGAIKONDA CHOLAPURAM BUILT BASED ON VAASTU SASTRA? A THESIS SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the Degree of MASTER OF SCIENCE IN ARCHITECTURE By Ramya Palani Norman, Oklahoma 2019 IS GANGAIKONDA CHOLAPURAM BUILT BASED ON VAASTU SASTRA? A THESIS APPROVED FOR THE CHRISTOPHER C. GIBBS COLLEGE OF ARCHITECTURE BY THE COMMITTEE CONSISTING OF Callahan, Marjorie P., Chair Warnken, Charles G. Fithian, Lee A. ©Copyright by RAMYA PALANI 2019 All Rights Reserved. iv Abstract The Cholas (848 CE – 1279 CE) established an imperial line and united a large portion of what is now South India under their rule. The Cholas, known worldwide for their bronze sculptures, world heritage temples and land reforms, were also able builders. They followed a traditional systematic approach called Vaastu Sastra in building their cities, towns, and villages. In an attempt to discover and reconstruct Gangaikonda Cholapuram, an administrative capital (metropolis) of the Chola Dynasty, evidence is collected from the fragments of living inscriptions, epigraphs, archaeological excavation, secondary sources, and other sources pertinent to Vaastu Sastra. The research combines archival research methodology, archaeological documentation and informal architectural survey. The consolidation, analysis, and manipulation of data helps to uncover the urban infrastructure of Gangaikonda Cholapuram city. Keywords: Chola, Cola, South India, Vaastu Shastra, Gangaikonda Cholapuram, Medieval period, -
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. -
Downloaded by [University of Defence] at 21:30 19 May 2016 South Asian Religions
Downloaded by [University of Defence] at 21:30 19 May 2016 South Asian Religions The religious landscape of South Asia is complex and fascinating. While existing literature tends to focus on the majority religions of Hinduism and Buddhism, much less attention is given to Jainism, Sikhism, Islam or Christianity. While not neglecting the majority traditions, this valuable resource also explores the important role which the minority traditions play in the religious life of the subcontinent, covering popular as well as elite expressions of religious faith. By examining the realities of religious life, and the ways in which the traditions are practiced on the ground, this book provides an illuminating introduction to Asian religions. Karen Pechilis is NEH Distinguished Professor of Humanities and Chair and Professor of Religion at Drew University, USA. Her books for Routledge include Interpreting Devotion: The Poetry and Legacy of a Female Bhakti Saint of India (2011). Selva J. Raj (1952–2008) was Chair and Stanley S. Kresge Professor of Religious Studies at Albion College, USA. He served as chair of the Conference on the Study of Religions of India and co-edited several books on South Asia. Downloaded by [University of Defence] at 21:30 19 May 2016 South Asian Religions Tradition and today Edited by Karen Pechilis and Selva J. Raj Downloaded by [University of Defence] at 21:30 19 May 2016 First published 2013 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2013 Karen Pechilis and the estate of Selva J. -
Islam and Hinduism in the Eyes of Early European Travellers to India
Faraz Anjum * ISLAM AND HINDUISM IN THE EYES OF EARLY EUROPEAN TRAVELLERS TO INDIA Religion was an important identity marker in the early modern world. Whether in the East or the West, people distinguished themselves, among other things, with their adherence to a particular religion. In Europe, after Reformation in the early sixteenth century, the religious identities had got more sharpened and the Christian world was divided between the Catholics and the Protestants. Reformation strongly influenced the religious identities of European travellers and when they came into contact with the Indian religious beliefs and practices, they were “confronted with their own struggle for orientation. and the pattern for describing foreign religions was [thus] the pattern of differences between Catholicism and Protestantism.”1 While in India, Hinduism and Islam were the two dominant religions, though there were other minor religious denominations, like Budhists, Sikhs, and Parsees etc. The article is mainly concerned with the European representations of Islam and Hinduism in India. Focussing on the sixteenth and seventeenth century travel accounts of Europeans to India, it argues that these perceptions were strongly shaped by their belonging to Christian faith and their experiences of Europe. Most of European travellers considered Christianity as the only true religion and passed judgements on the Hindus and Muslims from a pure Christian perspective. They did not speak about them “without consigning them to eternal perdition.”2 This perception naturally resulted in their biased understanding of Indian religions. It is also a fact that some travellers were devoted missionaries and one of the principal motives of their travel to India was to convert the local population to Christianity. -
Religion and Geography
Park, C. (2004) Religion and geography. Chapter 17 in Hinnells, J. (ed) Routledge Companion to the Study of Religion. London: Routledge RELIGION AND GEOGRAPHY Chris Park Lancaster University INTRODUCTION At first sight religion and geography have little in common with one another. Most people interested in the study of religion have little interest in the study of geography, and vice versa. So why include this chapter? The main reason is that some of the many interesting questions about how religion develops, spreads and impacts on people's lives are rooted in geographical factors (what happens where), and they can be studied from a geographical perspective. That few geographers have seized this challenge is puzzling, but it should not detract us from exploring some of the important themes. The central focus of this chapter is on space, place and location - where things happen, and why they happen there. The choice of what material to include and what to leave out, given the space available, is not an easy one. It has been guided mainly by the decision to illustrate the types of studies geographers have engaged in, particularly those which look at spatial patterns and distributions of religion, and at how these change through time. The real value of most geographical studies of religion in is describing spatial patterns, partly because these are often interesting in their own right but also because patterns often suggest processes and causes. Definitions It is important, at the outset, to try and define the two main terms we are using - geography and religion. What do we mean by 'geography'? Many different definitions have been offered in the past, but it will suit our purpose here to simply define geography as "the study of space and place, and of movements between places". -
Missiological Issues in the Encounter with Emerging Hinduism
Missiological Issues in the Encounter with Emerging Hinduism PAUL G HIEBERT Neo-Hinduism emerged as a revitahzation movement in Indias encounter with the West In recent years it has become increasingly aggressive One branch has stressed Hindu spirituality and has sent missionaries to evangelize the world The other has become political, seeking to establish Hindutva, a Hindu nation, and to persecute Christians as followers of a foreign religion Around the world Indian immigrants have established Hindu communities and spread their faith This resurgence of Hinduism as an active formal religion challenges Christians to rethink their mission to Hindus and the Hindu world oly men declared Sunday, 6 December 1992, auspicious, and more than 300,000 people gathered that day in Ayodhya, a pilgrim town north of HVaranasi in Urtar Pradesh India l Most wore the saffron color of Hindu nation alism At midday, they broke down the police barricades around a mosque, reported ly built on the rums of the temple that marks Rama's birthplace, and hammered it to the ground The construction of a new Rama temple was to begin that evening Violence triggered by the demolition killed 1,700 people across the subcontinent Supporters justified the action as the liberation of Hindu sacred space to unify the nation Cntics decried it as communalism—the antagonistic mobilization of one reli gious community against another—as an attack on Indian civil society This event is symbolic of the emergence of Hindu nationalism in India that defines the nation in terms of ethnicity and religion, and appeals to primordial loyal ties deeper than the political affiliations of Nehru's crumbling secular democratic state It has also led to a growing crisis of governabihty that invites the use of vio lence to achieve political ends Paul G. -
Thaipusam in Malaysia
THAIPUSAM IN MALAYSIA A HINDU FESTIVAL MISUNDERSTOOD? BY CARL VADIVELLA BELLE i CONTENTS ACKNOWLEDGMENTS vi INTRODUCTION: 1 1. In the Beginning: Thesis Origins: 1 2. Thesis Statement : 6 3. Review of Literature:11 4. Methodology: 15 Notes: 22 ONE: THE PHENOMENOLOGY OF THAIPUSAM AT BATU CAVES 28 1. Introduction: 28 2. Thaipusam: Puranic Mythology: 29 3. Batu Caves: An Overview: 45 4. Thaipusam: Basic Structure: 55 5. The Kavadi Ritual: 68 6. Conclusions: 90 Notes: 92 TWO: MALAYSIA:THE SOCIAL AND ETHNIC CONTEXT 115 1. Introduction: 115 2. British Colonialism: 115 2.1 British Theories of Rule: 116 3. Indian Immigration and Society to World War II: 118 3.1 Indian Labour: Indentured and Kangany: 118 3.2 Other Indian Immigration: 122 3.3 Indian Political Development to 1941: 122 4. The Japanese Occupation: 124 4.1 The Japanese Occupation: The Indian Experience: 126 5. Malayan Politics to Merdeka: 127 5.1 The Malayan Union and the Federation of Malaya Agreement: 127 5.2 The Emergency: 129 ii 5.3 The Attainment of Merdeka: 130 5.4 Malayan Indians – Politics and Society 1945-1957: 134 6 Post Merdeka Malaysia :134 6.1 From Malaya to Malaysia : 134 6.2 1969 and the New Economic Policy: 135 7. Contemporary Indian Society and the Plantation Culture: 137 7.1 Indians: Post Merdeka: 137 7.2 The “Plantation Culture”: An Indian Dilemma: 138 8. Contemporary Malaysia, Islam and Ethnicity: 142 8.1 Mahathir’s Malaysia: 142 8.2 Islam and Ethnicity: 148 8.3 Islamization: The Government’s Response: 155 8.4 Islamic Revivalism and Inter Ethnic Relations: 158 9. -
Gold in Early Southeast Asia L’Or Dans Le Sud-Est Asiatique Ancien
ArcheoSciences Revue d'archéométrie 33 | 2009 Authentication and analysis of goldwork Gold in early Southeast Asia L’or dans le Sud-Est asiatique ancien Anna T. N. Bennett Electronic version URL: http://journals.openedition.org/archeosciences/2072 DOI: 10.4000/archeosciences.2072 ISBN: 978-2-7535-1598-7 ISSN: 2104-3728 Publisher Presses universitaires de Rennes Printed version Date of publication: 31 December 2009 Number of pages: 99-107 ISBN: 978-2-7535-1181-1 ISSN: 1960-1360 Electronic reference Anna T. N. Bennett, « Gold in early Southeast Asia », ArcheoSciences [Online], 33 | 2009, Online since 10 December 2012, connection on 10 December 2020. URL : http://journals.openedition.org/ archeosciences/2072 ; DOI : https://doi.org/10.4000/archeosciences.2072 Article L.111-1 du Code de la propriété intellectuelle. Gold in early Southeast Asia L’or dans le Sud-Est asiatique ancien Anna T. N. Bennett * Abstract: Gold is fairly widely, though irregularly, distributed throughout Southeast Asia in igneous and metamorphic hard rock deposits and in sedimentary placer deposits. he region was known to the Indian merchants of the 1st millennium BPE as Suvarnabhumi: ‘Land of Gold’, which is thought to refer to the mainland, including lower Burma and the hai Malay Peninsula, and Suvarnadvipa: ‘Islands of Gold’, which may correspond to the Indonesian Archipelago, including Sumatra. he historical sources inform us that the Chinese were clearly impressed by the quantities of gold present, and there is evidence to suggest that the gold deposits were one of the stimulating factors in the development of early contacts with India and China. Gold irst appears in the archaeological record in 400 BPE, at about the same time as iron, semiprecious stone polishing and glass working, suggesting that the techniques of gold extraction and working were quite plausibly introduced to Southeast Asia via Indian and/or Chinese merchants seeking gold ores. -
Newsletter-10-22-2020
Join us October 27th! We all know about the various Hindu traditions in India, but different forms of Hinduism are practiced in many places around the world, from Bhutan and Bali to Sri Lanka and Pakistan. In this week’s presentation, we will be exploring how Hinduism is practiced outside of India and the history of Hinduism in Asia, the Caribbean, and the West. We will also touch on the persecution of Hindus, including Hindu genocides and state-sponsored systemic violence, particularly against Hindus from historically oppressed castes. Here’s a quick document with informal notes and some preliminary resources if you’re interested: https://docs.google.com/document/d/1HKFPBXxXw-9Cy3FfKUKi87ttTd6ZuO9ck0Fb-Mfe3Yw/edit? usp=sharing Zoom link: https://tufts.zoom.us/j/96496822108 Password: hsc#2020 Weekly Showcase https://www.youtube.com/watch?v=h7kTQWNzKCY&list=PL9OwQaBQNytA87qCO1LvWjlelJKDl-yve&index=6 Sithara performs the Kuchipudi piece, Bhama Kalapam, which depicts the story of one of Krishna’s egotistical and envious wives, Satyabhama. She prides herself on her pure love for Krishna, but remains perpetually jealous of goddess Rukmini, another one of Krishna’s pious wives. This piece portrays the famous Parijata story, in which Krishna placates both his wives by planting a Parijatha tree in Satyabhama’s courtyard in such a way that its flowers would fall into Rukmini’s garden. Kuchipudi is one of the numerous styles of Indian Classical dance that originated from the state of Andhra Pradesh and is known for its unique style of elaborate footwork, dramatic characterization, and expressive narratives. Sithara performed this piece in September 2015 as part of her Arangetram - a traditional debut performance marking the completion of formal training in the art form - following 10 years under the tutelage of Smt. -
Changing Practices of Meat Consumption Among Hindus in a North Indian Town
Changing Practices of Meat Consumption among Hindus in a North Indian Town Mohit Chaturvedi, July 2019 A thesis submitted for the degree of Doctor of Philosophy of The Australian National University. © Copyright by Mohit Chaturvedi 2019 All Rights Reserved This thesis is my original work. Word count: 85,951, exclusive of footnotes, tables, figures, maps, bibliographies and appendices. Mohit Chaturvedi ii ACKNOWLEDGEMENTS This project has brought me in contact with a number of people whose help in completing it I would like to acknowledge here. At the Australian National University I would like to express my gratitude to Professor Simone Dennis, my supervisor and the chair of the advisory panel, for her guidance in writing this thesis and giving it a coherent structure. I am also grateful to Professor Christine Helliwell for guiding me in the right direction in the earlier part of my research. Professor Assa Doron, my research advisor, took time out of his busy schedule to give detailed and extremely helpful comments on the draft thesis. They are gratefully acknowledged. I thank Dr Keith Barney, also my research advisor, for stimulating conversations, and for detailed feedback on my research presentations and the direction of my work. I also take this opportunity to thank Dr Lan Tran, HDR (PhD) Administrator at the School of Archaeology and Anthropology, for her help in negotiating the university bureaucracy. In Dehradun, I would like to thank the participants of this study. They went out of their way to accommodate the demands placed on them by my research and were generous with their time and hospitality. -
Trauma Treatment for Children in War : Build-Up of an Evidence-Based
Trauma Treatment for Children in War Build-up of an evidence-based large-scale mental health intervention in North-Eastern Sri Lanka Dissertation zur Erlangung des akademischen Grades Doktor der Naturwissenschaften (Dr. rer. nat.) Eingereicht an der Mathematisch-Naturwissenschaftlichen Sektion der Universität Konstanz Fachbereich Psychologie von Elisabeth Schauer MA/MPH Konstanz im Februar 2008 Tag der mündlichen Prüfung: 02.Juni 2008 1. Referent: Prof. Dr. Brigitte Rockstroh 2. Referent: Prof. Dr. Frank Neuner 3. Referent: Prof. Dr. Axel Meyer 2 Never doubt that a small group of thoughtful committed people can change the world. Indeed, it is the only thing that ever has. Margaret Mead 3 4 AC KNO WLE DGM ENT For you, the heroes, for your passionate struggle and infinite dedication. Know that nothing is ever in vain. It is the path of love and there is no other. Deep pain will be there and the fire of anger, utter helplessness and sadness as silent as tombs. Our weapon is presence that’s all, unconditional presence, courage, vision, witnessing and at times radical acceptance. The roads are unknown but don’t forget we are always together - never alone. We know that we have reached when there is freedom, peacefulness, joy and safety. To you, heroes of the here and now, the beautiful people, who work for this in so many places, hidden and open, punished and acknowledged. Be compassionate, especially to yourself. This work is a product of uncounted people – their hard work, dedication, commitment, vision, compassion, friendship and beauty all over the world. To thank them and to pin point their contribution here is the best part, probably also the most difficult. -
History of the Indian Caste System and Its Impact on India Today
HISTORY OF THE INDIAN CASTE SYSTEM AND ITS IMPACT ON INDIA TODAY By Manali S. Deshpande Advised by Dr. Harold Kerbo SOCS 461, 462 Senior Project Social Sciences Department College of Liberal Arts CALIFORNIA POLYTHECHNIC STATE UNIVERSITY, San Luis Obispo Fall, 2010 Table of Contents I. Research Proposal II. Annotated Bibliography III. Outline IV. Final Paper i. Introduction ii. Caste Structure and Characteristics iii. Origins and History iv. Religion, Culture, and Caste v. Movements and Political Policies against Caste vi. Modern India vii. Conclusion V. Bibliography Research Proposal The Indian Caste System is historically one of the main dimensions where people in India are socially differentiated through class, religion, region, tribe, gender, and language. Although this or other forms of differentiation exist in all human societies, it becomes a problem when one or more of these dimensions overlap each other and become the sole basis of systematic ranking and unequal access to valued resources like wealth, income, power and prestige. The Indian Caste System is considered a closed system of stratification, which means that a person’s social status is obligated to which caste they were born into. There are limits on interaction and behavior with people from another social status. This paper will be exploring the various aspects of the Indian caste system and its effects on India today. The caste system is a classification of people into four hierarchically ranked castes called varnas. They are classified according to occupation and determine access to wealth, power, and privilege. The Brahmans, usually priests and scholars, are at the top. Next are the Kshatriyas, or political rulers and soldiers.