History of Hinduism Syllabus at Work
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In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. -
The John U. Nef Committee on Social Thought 1
The John U. Nef Committee on Social Thought 1 The John U. Nef Committee on Social Thought Department Website: http://socialthought.uchicago.edu Chair • Robert Pippin Professors • Lorraine Daston • Wendy Doniger • Joel Isaac • Hans Joas • Gabriel Lear • Jonathan Lear • Jonathan Levy • Jean Luc Marion • Heinrich Meier • Glenn W. Most • David Nirenberg • Thomas Pavel • Mark Payne • Robert B. Pippin • Jennifer Pitts • Andrei Pop • Haun Saussy • Laura Slatkin • Nathan Tarcov • Rosanna Warren • David Wellbery Emeriti • Wendy Doniger • Leon Kass • Joel Kraemer • Ralph Lerner • James M. Redfield • David Tracy About the Committee The John U. Nef Committee on Social Thought was established as a degree granting body in 1941 by the historian John U. Nef (1899-1988), with the assistance of the economist Frank Knight, the anthropologist Robert Redfield, and Robert M. Hutchins, then President of the University. The Committee is a group of diverse scholars sharing a common concern for the unity of the human sciences. Their premises were that the serious study of any academic topic, or of any philosophical or literary work, is best prepared for by a wide and deep acquaintance with the fundamental issues presupposed in all such studies, that students should learn about these issues by acquainting themselves with a select number of classic ancient and modern texts in an inter- disciplinary atmosphere, and should only then concentrate on a specific dissertation topic. It accepts qualified graduate students seeking to pursue their particular studies within this broader context, and aims both to teach precision of scholarship and to foster awareness of the permanent questions at the origin of all learned inquiry. -
Destroying Krishna Imagery. What Are the Limits of Academic and Artistic Freedom? Maruška Svašek
Destroying Krishna Imagery. What are the Limits of Academic and Artistic Freedom? Maruška Svašek [ f i g . 1 ] Pramod Pathak: Wendy’s Unhistory making History, screenshot A photograph published in by Organiser, a weekly magazine based in New Delhi, shows a group of Indian demonstrators holding up various placards. »Don’t insult Hindu Lords« is printed on one of them; »Stop Prejudice Hate Talk Discriminating against Hindus« and »Abuse is not intelligent discourse« are written on others. Another placard addresses the target of the demonstra- tion: »Wendy Doniger Please don’t insult our Hindu Lords.« (Fig. ). An Internet search for »Wendy Doniger« leads to the other side of the globe, to the prestigious University of Chicago Divinity School. The Uni- versity website states that Professor Doniger specializes in Hinduism and Maruška Svašek - 9783846763452 Downloaded from Brill.com10/04/2021 01:19:58AM via free access [ f i g . 2 ] Wendy Doniger’s home page on the University of Chicago’s website, screenshot mythology, has published over forty books on related topics in these fields, and received her postgraduate degrees from Harvard University and the Uni- versity of Oxford. In Chicago, Doniger holds the position of Mircea Eliade Distinguished Service Professor of the History of Religions and is associated with the Department of South Asian Languages and Civilizations and to the Committee on Social Thought (Fig. ). Clearly, she is a highly successful, inter- nationally renowned scholar who is considered an expert in her field. So why the accusations of blasphemy and prejudice? What compelled a group of Hindus to gather and protest against her? Maruška Svašek - 9783846763452 Downloaded from Brill.com10/04/2021 01:19:58AM via free access In Organiser, this photograph was used to illustrate an article by Pramod Pathak, a Vedic scholar based in Goa, entitled »Wendy’s unhistory making history.« The piece was highly critical of Doniger’s latest book, The Hindus. -
Theoretical Issues
PA RT I Theoretical Issues 1 Colonialism and the Construction of Hinduism 23 Gauri Viswanathan 2 Orientalism and Hinduism 45 David Smith CHAPTER 1 Colonialism and the Construction of Hinduism Gauri Viswanathan In The Hill of Devi, a lyrical collection of essays and letters recounting his travels in India, E. M. Forster describes his visit to a Hindu temple as a tourist’s pil- grimage driven by a mixture of curiosity, disinterestedness, loathing, and even fear. Like the Hindu festival scene he paints in A Passage to India, the Gokul Ashtami festival he witnesses is characterized as an excess of color, noise, ritual, and devotional fervor. Forcing himself to refrain from passing judgment, Forster finds it impossible to retain his objectivity the closer he approaches the shrine, the cavern encasing the Hindu stone images (“a mess of little objects”) which are the object of such frenzied devotion. Encircled by the press of ardent devo- tees, Forster is increasingly discomfited by their almost unbearable delirium. Surveying the rapt faces around him, he places the raucous scene against the more reassuring memory of the sober, stately, and measured tones of Anglican worship. His revulsion and disgust reach a peak as he advances toward the altar and finds there only mute, gaudy, and grotesque stone where others see tran- scendent power (Forster 1953: 64). And then, just as Forster is about to move along in the ritual pilgrims’ for- mation, he turns back and sees the faces of the worshippers, desperate in their faith, hopelessly trusting in a power great enough to raise them from illness, poverty, trouble, and oppression. -
Annual Report 2020 1
ACLS Annual Report 2020 1 AMERICAN COUNCIL OF LEARNED SOCIETIES Annual Report 2020 2 ACLS Annual Report 2020 Table of Contents Mission and Purpose 1 Message from the President 2 Who We Are 6 Year in Review 12 President’s Report to the Council 18 What We Do 23 Supporting Our Work 70 Financial Statements 84 ACLS Annual Report 2020 1 Mission and Purpose The American Council of Learned Societies supports the creation and circulation of knowledge that advances understanding of humanity and human endeavors in the past, present, and future, with a view toward improving human experience. SUPPORT CONNECT AMPLIFY RENEW We support humanistic knowledge by making resources available to scholars and by strengthening the infrastructure for scholarship at the level of the individual scholar, the department, the institution, the learned society, and the national and international network. We work in collaboration with member societies, institutions of higher education, scholars, students, foundations, and the public. We seek out and support new and emerging organizations that share our mission. We commit to expanding the forms, content, and flow of scholarly knowledge because we value diversity of identity and experience, the free play of intellectual curiosity, and the spirit of exploration—and above all, because we view humanistic understanding as crucially necessary to prototyping better futures for humanity. It is a public good that should serve the interests of a diverse public. We see humanistic knowledge in paradoxical circumstances: at once central to human flourishing while also fighting for greater recognition in the public eye and, increasingly, in institutions of higher education. -
Letter from the Dean
CIRCA News from the University of Chicago Divinity School AS YOU MAY HAVE NOTICED, THE RECENT UPDATE TO THE DESIGN OF THE Divinity School’s website includes a “virtual” faculty bookcase that loads when you click on the “Faculty” tab. It is indeed (as I have been asked) meant to replicate online the glass fronted wooden bookcase of “Recent Faculty Publications” that is the focal point for anyone entering the Swift Hall lobby from the main quadrangle, the hearth of the Divinity School. Faculty research and publications that which an historian is and is not a diagnos- shape their fields of inquiry remain at the tician of her own age were keen in the heart of what the School is about—its work, discussion of Schreiner’s book, Are You purpose, values, fundamental significance Alone Wise? Debates about Certainty in the and impact. Letter Early Modern Era, even as in conversation One of the ways that this is enshrined on Kevin Hector’s Theology without Meta- in the life of the Divinity School is a long- physics: God, Language, and the Spirit of standing tradition of the Dean’s Forum, a from the Recognition and Kristine Culp’s Vulnerability conversation at a Wednesday lunch in the and Glory: A Theological Account, studies Common Room (immediately behind the of theological language, referentiality and bookcase in the foyer, a room that contains Dean metaphysics and the theology of suffering, an actual hearth). Each Dean’s Forum focuses respectively, the measured responsibilities on a single recent faculty book or other to traditions and voices both past and publication; the usual format includes a present were pressed and engaged. -
RELIGIOUS STUDIES 412 JOURNEY and ILLUMINATION: JEWISH and HINDU MYSTICAL EXPRESSIONS
Department of Religious Studies Miriam Dean-Otting Miriam Dean-Otting PBX 5655 Ascension 124 [email protected] RELIGIOUS STUDIES 412 JOURNEY and ILLUMINATION: JEWISH AND HINDU MYSTICAL EXPRESSIONS Office Hours and Consultation For brief consultations, please see me before or after class. I am also available for longer meetings during my office hours. E-mail is the least preferred form of communication and should be used judiciously. If you have a physical, psychological, medical or learning disability that may affect your ability to carry out assigned course work, I urge you to contact the Office of Disability Services at 5453. The Coordinator of Disability Services, Erin Salva ([email protected]) will review your concerns and determine, with you, what accommodations are appropriate. After your meeting with Erin Salva, please see me to discuss accommodations and learning needs. I. Course Description This seminar offers a comparative approach to the study of mysticism with a focus on Hinduism and Judaism. In the course of our reading and study we will encounter concepts of alienation and longing, night, sleep, dream, dialectics of life and death, meditation and ecstasy, excursion and return, and the mystical landscape of symbol, myth, metaphor, allegory, and phantasmagoria. II. Requirements and Grading A. Regular attendance (no more than one unexcused absence will be accepted); timely completion of reading assignments and active participation in seminar discussions. (20`%) B. Writing Assignments All writing is due on the date announced, or, in the case of short response papers, on the day the reading is discussed. Missed due dates on longer pieces will result in grade penalties unless properly excused. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Religious Fact Sheets
CULTURE AND RELIGION Hinduism Introduction Hinduism is the oldest and the third largest of the world’s major religions, after Christianity and Islam, with 900 million adherents. Hindu teaching and philosophy has had a profound impact on other major religions. Hinduism is a faith as well as a way of life, a world view and philosophy upholding the principles of virtuous and true living for the Indian diaspora throughout the world. The history of Hinduism is intimately entwined with, and has had a profound influence on, the history of the Indian sub-continent. About 80% of the Indian population regard themselves as Hindu. Hindus first settled in Australia during the 19th century to work on cotton and sugar plantations and as merchants. In Australia, the Hindu philosophy is adopted by Hindu centres and temples, meditation and yoga groups and a number of other spiritual groups. The International Society for Krishna Consciousness is also a Hindu organisation. There are more than 30 Hindu temples in Australia, including one in Darwin. Background and Origins Hinduism is also known as Sanatana dharma meaning “immemorial way of right living”. Hinduism is the oldest and most complex of all established belief systems, with origins that date back more than 5000 years in India. There is no known prophet or single founder of Hinduism. Hinduism has a range of expression and incorporates an extraordinarily diverse range of beliefs, rituals and practices, The Hindu faith has numerous schools of thought, has no founder, no organisational hierarchy or structure and no central administration but the concept of duty or dharma, the social and ethical system by which an individual organises his or her life. -
Masquerading Mothers and False Fathers in Ancient Indian Mythology
BY WENDY DONIGER The Gonda lectures are organized every year by the J. Gonda Fund. The J. Gonda Fund was established in 1993 under the auspices of the Royal Nether lands Academy of Arts and Sciences�nd has the task of administering the inheritance bequeathed to the Academy by the Sanskritist and lndologist Professor J. Gonda. Published in this series: H.W. Bodewitz: J. Gonda, 14 April 1905-28 July 1991 t?93 C.Of':DA LECTURE First Gonda lecture, held on 29 October 1993 on the premises of the Royal Netherlands Academy of Arts and Sciences Masquerading Mothers and False Fathers in Ancient Indian Mythology BY WEN DY DON IGER r r. IN TROD UCTION Professor Jan Gonda, in whose honor this lecture is given, was a scholar of extra ordinary productivity and extraordinary scope: his expertise ranged from the most ancient period, the Vedas, through all the texts of the classical Sanskrit pe riod. In attempting to produce a lecture worthy of his legacy, I have decided to trace a central but little studied Indian myth through this same broad span of Indian civilization. It is also, I think, fitting that this lecture be devoted to the Indian treatment of a myth that is told throughout the world, for it allows us to see the particularly Indian qualities of the myth in question. If a myth is a story transformed by time, Indian stories are the most trans formed, and hence the most mythical. Moreover, Hindu myths differ from those of monotheistic cultures in allowing, or spelling out, the maximum num ber of paradoxes, in exploiting the possibility of paradoxes, maximising the number of problems (unlike Biblical myths which tend to solve problems). -
Hinduism in Time and Space
Introduction: Hinduism in Time and Space Preview as a phenomenon of human culture, hinduism occupies a particular place in time and space. To begin our study of this phenomenon, it is essential to situate it temporally and spatially. We begin by considering how the concept of hinduism arose in the modern era as a way to designate a purportedly coherent system of beliefs and practices. since this initial construction has proven inadequate to the realities of the hindu religious terrain, we adopt “the hindu traditions” as a more satisfactory alternative to "hinduism." The phrase “hindu traditions” calls attention to the great diversity of practices and beliefs that can be described as “hindu.” Those traditions are deeply rooted in history and have flourished almost exclusively on the indian subcontinent within a rich cultural and religious matrix. As strange as it may seem, most Hindus do The Temporal Context not think of themselves as practicing a reli- gion called Hinduism. Only within the last Through most of the millennia of its history, two centuries has it even been possible for the religion we know today as Hinduism has them to think in this way. And although that not been called by that name. The word Hin- possibility now exists, many Hindus—if they duism (or Hindooism, as it was first spelled) even think of themselves as Hindus—do not did not exist until the late eighteenth or early regard “Hinduism” as their “religion.” This irony nineteenth century, when it began to appear relates directly to the history of the concept of sporadically in the discourse of the British Hinduism. -
The Historical Development of Hinduism
/=ir^Tr TTTF^ i'—"i Tr=^ JA rr \7 ^isrii ^iH^tV 0vtaivt Soetei^ z)floito^i^€t.pli ac-omtdSc/erc-es ^/Lu^mhe^v trofi^r XT TT(f==3P=r N JIJLY=AU u o ^aL 47 dtunXev 9^4 The Open Court Founded by Edward C. Hegeler Editors: GUSTAVE K. CARUS ELISABETH CARUS SECOND MONOGRAPH SERIES OF THE NEW ORIENT SOCIETY OF AMERICA NUMBER FOUR INDIA EDITED BY WALTER E. CLARK Published Monthly: January, June, September, December April-May, July- August, October-November Bi-monthly : February-March, THE OPEN COURT PUBLISHING COMPANY CHICAGO, ILLINOIS 149 EAST HURON STREET copies, 50c Subscription rates: $3.00 a year, 35c a copy, monograph the Post Office Entered as Secona-Class matter April 12. 1933. at 1879. at Chicago, Illinois, under Act of March 3, COPYRIGHT THK Ol'EN COVRT PUBLISUIXG CO. 1933 CONTENTS The Historical Development oe Hinduism 281 Hinduism 290 Hinduism as Religion and Philosophy 294 Caste 308 muhammadan conquest and influence on hlnduism 322 British Conquest and Government 326 Indian Nationalism 328 fiiHiiniiiiiiiiiiiiiiiiiiiiiiyiiiififflriiiiiiiiiHiiirnriiiiiiiiiintiiPiiiiiiiiiiiiifiiiiijiiiiiii^^ ^^^^ ^.^pg^ i THE NEW ORIENT IN BOOKS <>:;' ^ W^iTifTrrrr ^ Philosophy of Hindu Sadhaiia. By Nalini Kanta Brahma, with a foreword by Sir Sarvapalli Radhakrishnan. London. Kegan Paul, Trench, Trubner, and Co. Ltd. 1933. Pp. xvi 333. In this volume on Hindu philosophy. Nalini Kanta Brahma has endeav- oured to point out the significance of the course of discipline prescribed by the different religious systems for the attainment of spiritual enlightenment. His interest is in the practical side of Hinduism and in showing the essential con- nection between theory and practice, although he gives a clear discussion of the philosophical concepts.