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Gerontocracy of the Buddhist Monastic Administration in Thailand
Simulacra | ISSN: 2622-6952 (Print), 2656-8721 (Online) https://journal.trunojoyo.ac.id/simulacra Volume 4, Issue 1, June 2021 Page 43–56 Gerontocracy of the Buddhist monastic administration in Thailand Jesada Buaban1* 1 Indonesian Consortium for Religious Studies, Universitas Gadjah Mada, Indonesia * Corresponding author E-mail address: [email protected] DOI: https://doi.org/10.21107/sml.v4i1.9880 Article Info Abstract Keywords: This paper examines the monastic administration in Thai Buddhism, dhamma studies which is ruled by the senior monks and supported by the government. It aims to answer two questions; (1) why the Sangha’s administration has gerontocracy been designed to serve the bureaucratic system that monks abandon social Sangha Council and political justices, and (2) how the monastic education curriculum are secularism designed to support such a conservative system. Ethnographic methodology Thai Buddhism was conducted and collected data were analyzed through the concept of gerontocracy. It found that (1) Thai Buddhism gains supports from the government much more than other religions. Parallel with the state’s bureaucratic system, the hierarchical conservative council contains the elderly monks. Those committee members choose to respond to the government policy in order to maintain supports rather than to raise social issues; (2) gerontocracy is also facilitated by the idea of Theravada itself. In both theory and practice, the charismatic leader should be the old one, implying the condition of being less sexual feeling, hatred, and ignorance. Based on this criterion, the moral leader is more desirable than the intelligent. The concept of “merits from previous lives” is reinterpreted and reproduced to pave the way for the non-democratic system. -
Style and Ascetics: Attractiveness, Power and the Thai Sangha
Style and Ascetics: Attractiveness, Power and the Thai Sangha Natayada na Songkhla School of Oriental and African Studies Ph.D. Thesis ProQuest Number: 11015841 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is d ep en d en t upon the quality of the copy submitted. In the unlikely even t that the author did not send a com p lete manuscript and there are missing pages, these will be noted. Also, if material had to be rem oved, a note will indicate the deletion. uest ProQuest 11015841 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 4 8 1 0 6 - 1346 Abstract The majority of research for this thesis took place during the Thai general election of 1988 when the new religious movements Santi Asoke and Wat Dhammakaya were subject to investigation for political activity despite, respectively, defiance or denial. The relationship between the Thai Sangha and lay devotees is examined in order to discover how it is that Thai monks, whom many researchers find powerless, can be accused of political activity. In the past, monks have been used to legitimate lay political leaders and have taken active roles in local leadership. This thesis aims to determine whether monks in Thailand have power and, if they do, how such power becomes politically threatening to the status quo. -
F.No.12/11/2008-JCA Government of India Ministry of Personnel, Public Grievances and Pensions Department of Personnel and Training (JCA Section)
F.No.12/11/2008-JCA Government of India Ministry of Personnel, Public Grievances and Pensions Department of Personnel and Training (JCA Section) North Block, New Delhi Dated, the 11tn June, 2008 It has been decided that the holidays as specified in the Annexure -I to this O.M. will be observed in all the Administrative Offices of the Central Government at Delhi / New Delhi during 2009. In addition, each employee will also be allowed to avail himself of any two holidays to be chosen by him out of the list of Restricted Holidays in Annexure - 11. 2. Central Government Administrative Offices located outside Delhi I New Delhi shall observe the following holidays compulsorily in addition to three holidays as per para 3.1 below: 1. REPUBLIC DAY 2. INDEPENDENCE DAY 3. MAHATMA GANDHI'S BIRTHDAY 4. BUDHA PURNIMA 5. CHRISTMAS 6. DUSSEHRA (VIJA YA DASHMI) 7. DIWALI (DEEPAVALI) 8. GOOD FRIDAY 9. GURU NANAK'S BIRTHDAY 10. IDU'L FITR 11. IDU'L ZUHA 12. MAHAVIR JAYANTHI 13. MUHARRAM 14. PROPHET MOHAMMAD'S BIRTHDAY (ID-E-MILAD) 3.1. In addition to the above 14 Compulsory holidays mentioned in para 2, three holidays shall be decided from the list indicated below by the Central Government Employees Welfare Coordination Committee in the State Capitals, if necessary, in consultation with Coordination Committees at other places in the State. The final list applicable uniformly to all Central Government offices within the concerned State shall be notified after seeking prior approval of this Ministry and no change can be carried out thereafter. It is also clarified that no change is permissible in regard to festivals as indicated and the dates notified by the Ministry of Personnel, Public Grievances and Pensions. -
Hindu Calendar 2019 with Festival and Fast Dates January 2019 Calendar
Hindu Calendar 2019 With Festival and Fast Dates January 2019 Calendar Sr. No. Date Day Festivals/Events 1. 1st January 2019 Tuesday New Year 2. 1st January 2019 Tuesday Saphala Ekadashi 3. 3rd January 2019 Thursday Pradosha Vrata (Krishna Paksha Pradosham) 4. 3rd January 2019 Thursday Masik Shivaratri 5. 5th January 2019 Saturday Paush Amavasya, Margashirsha Amavasya 6. 12th January 2019 Saturday Swami Vivekananda Jayanti/National Youth Day 7. 13th January 2019 Sunday Guru Gobind Singh Jayanti 8. 13th January 2019 Monday Lohri 9. 15th January 2019 Tuesday Pongal, Uttarayan, Makar Sankranti 10. 17th January 2019 Thursday Pausha Putrada Ekadashi Vrat 11. 18th January 2019 Friday Pradosha Vrata (Shukla Paksha Pradosham) 12. 23rd January 2019 Wednesday Subhash Chandra Bose Jayanti 13. 24th January 2019 Thursday Sankashti Chaturthi 14. 26th January 2019 Saturday Republic Day 15. 27th January 2019 Sunday Swami Vivekananda Jayanti *Samvat 16. 30th January 2019 Wednesday Mahatma Gandhi Death Anniversary 17. 31st January 2018 Thursday Shattila Ekadashi Vrat February 2019 Calendar Sr. No. Date Day Festivals/Events 1. February 1st 2018 Friday Pradosha Vrata (Krishna Paksha Pradosham) 2. February 2nd 2019 Saturday Masik Shivaratri 3. February 4th 2019 Monday Magha Amavasya 4. February 4th 2019 Monday World Cancer Day 5. February 5th 2019 Tuesday Chinese New Year of 2019 6. February 10th 2019 Saturday Vasant Panchami 7. February 13th 2019 Thursday Kumbha Sankranti 8. February 14th 2019 Thursday Valentine’s Day 9. February 16th 2019 Saturday Jaya Ekadashi Vrat 10. February 19th 2019 Tuesday Guru Ravidas Jayanti, Magha Purnima Vrat 11. February 22nd 2019 Friday Sankashti Chaturthi 12. -
2019 Drik Panchang Hindu Calendar
2019 Drik Panchang Hindu Calendar Hindu Calendar for San Francisco, California, United States Amanta Calendar - new month begins from Amavasya Page 1 of 25 January 2019 Margashirsha - Pausha 1940 Navami K Pratipada S Saptami S Purnima S Ashtami K SUN 30 24 6 1 13 7 20 15 27 23 रिव 07:29 16:55 07:30 17:01 07:29 17:08 07:26 Pausha Purnima 17:15 07:22 17:23 Shakambhari Purnima Bhanu Saptami Chandra Grahan *Purna Tula Dhanu 10:56 Meena 23:23 Mithuna 10:36 Tula Chitra 18:49 U Ashadha 31:07+ Revati 23:23 Punarvasu 15:53 Swati 24:59+ Dashami K Dwitiya S Ashtami S Pratipada K Navami K MON 31 25 7 2 14 8 21 16 28 24 सोम 07:30 16:56 07:30 17:02 07:29 17:09 07:26 17:16 07:21 17:24 Pongal Chandra Darshana Makara Sankranti Tula Makara Mesha Karka Tula 19:30 Swati 19:15 Shravana Ashwini 24:27+ Pushya 12:58 Vishakha 25:45+ Ekadashi K Tritiya S Navami S Dwitiya K Dashami K TUE 1 26 8 3 15 9 22 17 29 25 मंगल 07:30 16:57 07:30 17:03 07:29 17:10 07:25 17:17 07:21 17:25 Saphala Ekadashi Tula 13:54 Makara 23:46 Mesha 30:39+ Karka 10:02 Vrishchika Vishakha 20:10 Shravana 10:11 Bharani 24:43+ Ashlesha 10:02 Anuradha 27:11+ Dwadashi K Chaturthi S Dashami S Tritiya K Ekadashi K WED 2 27 9 4 16 10 23 18,19 30 26 बुध 07:30 16:57 07:30 17:04 07:28 17:11 07:25 17:18 07:20 17:26 Sakat Chauth Pradosh Vrat Pausha Putrada Ekadashi Lambodara Sankashti Chaturth Shattila Ekadashi Vrishchika Kumbha Vrishabha Simha Vrishchika 29:11+ Anuradha 21:34 Dhanishtha 13:20 Krittika 24:11+ P Phalguni 28:52+ Jyeshtha 29:11+ Trayodashi K Panchami S Ekadashi S Panchami K Dwadashi K THU -
Fairs and Festivals, Part VII-B
PM. 179.9 (N) 750 CENSUS OF INDIA 1961 VOLUME II ANDHRA PRADESII PART VII-B (9) A. CHANDRA SEKHAR OF THE INDIAN ADMINISTRATIVE SERVICE Superintendent of Census Operations, Andhra Pradesh Price: Rs. 5.75 P. or 13 Sh. 5 d. or 2 $ 07 c. 1961 CENSUS PUBLICATIONS, ANDHRA PRADESH (All the Census Publications of this State will bear Vol. No. II) J General Report PART I I Report on Vital Statistics (with Sub-parts) l Subsidiary Tables PART II-A General Population Tables PART II-B (i) Economic Tables [B-1 to B-IVJ PART II-B (ii) Economic Tables [B-V to B-IX] PART II-C Cultural and Migration Tables PART III Household Economic Tables PART IV-A Report on Housing and Establishme"nts (with Subsidiary Tables) PART IV-B Housing and Establishment Tables PART V-A Special Tables for Scheduled Castes and Scheduled Tribes PART V-B Ethnographic Notes on Scheduled Castes and Scheduled Tribes PART VI Village Survey Monographs PART VII-A tIn Handicraft Survey Reports (Selected Crafts) PART VII-A (2) f PA&T VII-B Fairs and Festivals PART VIII-A Administration Report-Enumeration } (Not for PART VIII-B Administration Report-Tabulation Sale) PART IX Maps PART X Special Report on Hyderabad City PHOTO PLATE I Tower at the entrance of Kodandaramaswamy temple, Vontimitta. Sidhout Tdluk -Courtesy.- Commissioner for H. R. & C. E. (Admn. ) Dept., A. p .• Hydcrabad. F 0 R,E W 0 R D Although since the beginning of history, foreign traveller~ and historians have recorded the principal marts and ~ntrepot1'l of commerce in India and have even mentioned important festival::» and fairs and articles of special excellence availa ble in them, no systematic regional inventory was attempted until the time of Dr. -
The Calendars of India
The Calendars of India By Vinod K. Mishra, Ph.D. 1 Preface. 4 1. Introduction 5 2. Basic Astronomy behind the Calendars 8 2.1 Different Kinds of Days 8 2.2 Different Kinds of Months 9 2.2.1 Synodic Month 9 2.2.2 Sidereal Month 11 2.2.3 Anomalistic Month 12 2.2.4 Draconic Month 13 2.2.5 Tropical Month 15 2.2.6 Other Lunar Periodicities 15 2.3 Different Kinds of Years 16 2.3.1 Lunar Year 17 2.3.2 Tropical Year 18 2.3.3 Siderial Year 19 2.3.4 Anomalistic Year 19 2.4 Precession of Equinoxes 19 2.5 Nutation 21 2.6 Planetary Motions 22 3. Types of Calendars 22 3.1 Lunar Calendar: Structure 23 3.2 Lunar Calendar: Example 24 3.3 Solar Calendar: Structure 26 3.4 Solar Calendar: Examples 27 3.4.1 Julian Calendar 27 3.4.2 Gregorian Calendar 28 3.4.3 Pre-Islamic Egyptian Calendar 30 3.4.4 Iranian Calendar 31 3.5 Lunisolar calendars: Structure 32 3.5.1 Method of Cycles 32 3.5.2 Improvements over Metonic Cycle 34 3.5.3 A Mathematical Model for Intercalation 34 3.5.3 Intercalation in India 35 3.6 Lunisolar Calendars: Examples 36 3.6.1 Chinese Lunisolar Year 36 3.6.2 Pre-Christian Greek Lunisolar Year 37 3.6.3 Jewish Lunisolar Year 38 3.7 Non-Astronomical Calendars 38 4. Indian Calendars 42 4.1 Traditional (Siderial Solar) 42 4.2 National Reformed (Tropical Solar) 49 4.3 The Nānakshāhī Calendar (Tropical Solar) 51 4.5 Traditional Lunisolar Year 52 4.5 Traditional Lunisolar Year (vaisnava) 58 5. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Beyond Syncretism: Hybridization of Popular Religion in Contemporary Thailand
461 Journal of Southeast Asian Studies, 36 (3), pp 461–487 October 2005. Printed in the United Kingdom. © 2005 The National University of Singapore doi:10.1017/S0022463405000251 Beyond Syncretism: Hybridization of Popular Religion in Contemporary Thailand Pattana Kitiarsa This article challenges the dominant paradigm of ‘inclusive syncretism’ in the study of Thai religion. By taking the worship of multi-original deities in the popular spirit- medium cults in contemporary Thailand as a case study, it argues that practitioners and specialists working on Thai religious studies need to refresh and update their analytical paradigm to incorporate the concept of ‘hybridization’. Syncretism is a proven analytical model, particularly in studies of Thai Buddhism, but it is neither a perennial nor a flawless one. It cannot be denied that Thai religion by and large has maintained its complex syncretic outlook. However, it is argued here that the focal point for students and specialists should be not the harmonious continu- ities and transformations of a syncretistic religious system, but rather the ruptures and breaks from its seemingly homogenous tradition. Based on a close consideration of the ‘parade of supernaturals’ flooding spirit-shrine altars in popular spirit-medium cults since the 1980s, I propose that Thailand’s popular beliefs and religiosity in the past few decades have been undergoing a significant degree of ‘subtle hybridization’, where religious commodification and capitalist consumerism have been increasingly prominent.1 Pattana Kitiarsa is a Post-doctoral Fellow at the Asia Research Institute, National University of Singapore. His e-mail contact is [email protected] The original version of this article was presented at the International Conference on Transnational Reli- gions: Intersections of the ‘Local’ and ‘Global’, organized by the Asia Research Institute, National Univer- sity of Singapore, 19–20 July 2004. -
The Influence of Buddhism in Historical Thai Art Lertsiri Bovornkitti*
«“√ “√√“™∫—≥±‘µ¬ ∂“π ªï∑’Ë Û ©∫—∫∑’Ë Ú ‡¡.¬.-¡‘.¬. ÚıÙ¯ The Influence of Buddhism in Historical Thai Art Lertsiri Bovornkitti* Abstract There is a historical relationship between Buddhism and indigenous Thai art; Buddhism has had an immense influence on Thai art and culture. The emergence of Thai art reflects the integration of Buddhist components into cultural, political and societal Thai systems, and mostly in the way that Buddhism has been represented from generation to generation and in the way people have shown devotion; Buddhist components such as Buddha images, Buddhist monks, and Buddhist activities (e.g., festivals and ceremonies) have been acknowledged as significant components of Thai culture. The influence of Buddhism on Thai art and culture has been systematic and direct from the beginning of the Sukhothai Kingdom at the beginning of the thirteenth century. Subsequently, the indigenous art forms and styles engaged in the representation of Buddhism were integrated into the Thai cultural mainstream during the early Rattanakosin era, creating aesthetic art forms, which have been classified into “classical Thai art”, such as mural painting, sculpture and Chang-sip-moo, and “folk art”. Such influence of Buddhism on historical Thai art is relevant in the context of scrutinizing the relationship between Buddhism and Thai art. This communication is aimed at pointing out the long-standing role of Buddhism in the development of Thai art in the past, especially the integration of the Buddhist context, which has led to the creation and the birth of indigenous Thai arts with the styles of “classical Thai art” and “folk art”, both of which are genuinely Thai. -
Forces of Change 101123-1
Beteckning: Akademin för utbildning och ekonomi Forces of change A theoretical analysis of syncretism between Theravada Buddhism and animistic indigenous beliefs in Thailand Erik Nilsson 2010-11-21 30 hp Religionsvetenskap D Tematiskt examensarbete Handledare: Olov Dahlin Examinator: Peder Thalén Abstract Urak Lawoi is the name of one of the sea nomadic tribes which lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Urak Lawoi is regarded as the indigenous people of the island and they live there as a minority together with Muslims and Thai-Chinese. The traditional religion and culture of Urak Lawoi is built upon the animistic belief of their ancestors. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The fact that this process brings consequences for the traditional culture and religion is obvious, but in what direction is it developing? To be able to interpret and expound the material from my field studies among Urak Lawoi on Ko Lanta in October-December 2009, I have done a literature search to investigate the animistic traditions and the syncretistic nature of belief in Thailand. I have also tried to find theories about the process of religious change and the forces working behind them. In this essay I am trying to do a theoretical analysis of the field study material using theories and parallel examples I have found in the literature. -
Religion' in Thailand in the 19
‘Religion’ in Thailand in the 19th Century Ruth Streicher, Adrian Hermann e 19th century can be considered central to processes of ‘reli- ‘Religion-making’ in gion-making’ in Siam (today’s ailand): over the course of the Siam century, a religio-secular episteme emerged that included the es- tablishment of the traditional Buddhist term sasana as the standard translation of ‘religion’ on the basis of modern “distinctions of re- ligion”,1 and relegated certain elements of the Buddhist tradition (e.g. cosmography, law) to other societal spheres now seen as distinct from sasana/religion.2 is process enabled the politicisation and regulation of ‘religion(s)’ in the context of the newly emerging ai state towards the end of the ‘long 19th century.’ Sasana as ‘Religion’ ere seems to be no standardised translation of ‘secular’ in current The ‘secular’ in Thai online ai dictionaries: the entries o ered vary widely from tradi- dictionaries tional Buddhist terms such as lokiya (see below) to rather awkward constructions such as mai kiao kap rueang sasana (literally: not con- cerning matters of religion).3 By contrast, ‘religion’ is consistently 1 Cf. for these theoretical concepts Markus Dreßler, “Modes of Religionization: A Constructivist Approach to Secularity” (HCAS “Multiple Secularities” Working Paper 7, 2019) and Adrian Hermann, “Distinctions of Religion. e Search for Equivalents of ‘Religion’ and the Challenge of eorizing a ‘Global Discourse of Religion’,” in Making Religion. eory and Practice in the Discursive Study of Reli- gion, ed. Frans Wijsen and Kocku von Stuckrad (Leiden: Brill, 2016). 2 Earlier developments in regard to processes of the ‘religionisation’ of the Bud- dhist tradition and trends that later contributed to the establishment of ‘secular’ societal spheres di erentiated from ‘religion’ are likely to have already occurred earlier, in particular in connection with the presence of Catholic missionaries in the Kingdom since 1554, but are beyond the scope of this article.