Sri Maha Mariamman Temple (Hindu Temple) As the Case Study
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Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri
Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri Mariaman Temple in Medan City Agung Suharyanto1, Wiflihani2, Onggal Sihite3, Yesti Pratiwi4, Herma Sitanggang4, Ijon Gabe Martuah Sinaga4, Yesima Sidebang4, Andreas4, Lamroito Lumbantoruan4, Lia Finola Pasaribu4, Rohaida Febriani Nasution4, Lusianni Limbong4, Sonia Wahyuni Daulay4, Anjelia Tarigan4, Sulistiah Rachmah4 1Public Administration Study Program, Faculty of Social and Political Sciences, Universitas Medan Area, Indonesia 2Department of Sendratasik, Study Program of Music Arts Education, Faculty of Language and Arts, Universitas Negeri Medan, Indonesia 3Department of Fine Arts Education, Faculty of Languages and Arts, Universitas Negeri Medan, Indonesia 4Anthropology Education Study Program, Faculty of Social Sciences, Medan State University, Indonesia Email: [email protected] Abstract: This research is a research conducted to determine the procedures, components of the ceremony, and to know the function and meaning of the Nava Rathiri and Vijaya Dhasami celebrations for Hindus in Medan City. This study used qualitative research methods and data collection was carried out by following the ceremony held directly by the Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu ceremony at the Sri Mariaman Temple, Medan City. This research was conducted at the Srimariaman temple, where the navaratri is carried out for nine days every night in a row by Hindus living in the city of Medan. The result of this research is that this celebration is a worship for goddesses who have fought long ago against evil, namely giants. This celebration performed at Worship was done to please the goddesses for nine days as many days as it took for the goddess to defeat the evil monster. -
Number 3 2011 Korean Buddhist Art
NUMBER 3 2011 KOREAN BUDDHIST ART KOREAN ART SOCIETY JOURNAL NUMBER 3 2011 Korean Buddhist Art Publisher and Editor: Robert Turley, President of the Korean Art Society and Korean Art and Antiques CONTENTS About the Authors…………………………………………..………………...…..……...3-6 Publisher’s Greeting…...…………………………….…….………………..……....….....7 The Museum of Korean Buddhist Art by Robert Turley…………………..…..…..8-10 Twenty Selections from the Museum of Korean Buddhist Art by Dae Sung Kwon, Do Kyun Kwon, and Hyung Don Kwon………………….….11-37 Korean Buddhism in the Far East by Henrik Sorensen……………………..…….38-53 Korean Buddhism in East Asian Context by Robert Buswell……………………54-61 Buddhist Art in Korea by Youngsook Pak…………………………………..……...62-66 Image, Iconography and Belief in Early Korean Buddhism by Jonathan Best.67-87 Early Korean Buddhist Sculpture by Lena Kim…………………………………....88-94 The Taenghwa Tradition in Korean Buddhism by Henrik Sorensen…………..95-115 The Sound of Ecstasy and Nectar of Enlightenment by Lauren Deutsch…..116-122 The Korean Buddhist Rite of the Dead: Yeongsan-jae by Theresa Ki-ja Kim123-143 Dado: The Korean Way of Tea by Lauren Deutsch……………………………...144-149 Korean Art Society Events…………………………………………………………..150-154 Korean Art Society Press……………………………………………………………155-162 Bibliography of Korean Buddhism by Kenneth R. Robinson…...…………….163-199 Join the Korean Art Society……………...………….…….……………………...……...200 About the Authors 1 About the Authors All text and photographs contained herein are the property of the individual authors and any duplication without permission of the authors is a violation of applicable laws. ALL RIGHTS RESERVED BY THE INDIVIDUAL AUTHORS. Please click on the links in the bios below to order each author’s publications or to learn more about their activities. -
Quarterly Newsletter (Oct
CONSULATE GENERAL OF INDIA Villa Orchid No. 14 An Phu Superior Villa Compound 36 Thao Dien, Thao Dien Ward District 2, Ho Chi Minh City Phone: +84 28 3744 2400 Fax: +84 28 3744 2405 In the third quarter of 2018-19, Consulate organized a number of cultural and business activities. Consulate was actively engaged with the participation of Indian companies in many trade shows held in Ho Chi Minh City, including holding B2B meetings for the visiting trade delegations. On the cultural front, several events were organized including celebration of Gandhi Jayanti on 2nd October; holding of a conference on Indian Heritage in Vietnamese Culture in the context of Gandhi@150; National Unity Day; wellness event; ITEC Day and opening of India Corner etc. Besides, Consulate actively supported the celebration of Durgotsav and Diwali organized by Indian community and Indian Business Chamber in Vietnam. Consul General, Dr. K. Srikar Reddy, was the keynote speaker at the International Conference on Green Technologies and Sustainable Development (GTSD 2018) organized by the HCMC University of Technology and Education in November 2018. In the month of December 2018, Consulate organized the visit of the 18-member official delegation from Kien Giang province to India. Besides, Consulate received CII Business delegation and organized a number of meetings and factory visits for them. Consul General also visited Mangrove Bio-diverse Forest Reserve in Can Gio District of HCMC on 24 December 2018. Website: www.cgihcmc.gov.in Facebook.com/cgihcmc Twitter: @cghcm BILATERAL Page Visit of President of the Republic of India to Vietnam - 18-20 November 2018 ........................................... -
Thaipusam in Malaysia: a Hindu Festival in the Tamil Diaspora
Index A annathanam, 248–49, 260 Adi Dravida castes anti-Brahman movement, 77 association, 109 Appadurai, Arjun, 37–38, 55n11 ban on Kopkamtib, 280 Arasaratnam, S., 8–9, 12n11, 88–89 caste boundaries and inter-caste Arulmigu Dhandayuthapani Temple, perceptions, 89–90 Palani definition of, 34–35 Brahman Thaipusam. See Brahman kangany recruitment, 87–88 Thaipusam, pada yatra Murugan temples, 141 caste deity of Chettiars, 93 Penang Mariamman temples healing traditions, 257 admission to, 89 Idumban, 267 Sangams, 88–89, 91 kavadi ritual, 256 in Thaipusam, 330 mythology, 299–300 Agamic Hinduism, 20, 26, 30, 36–37, Panguni Uttiram, 257 98 self-mortification, 257 Agamicization, in Malaysia, 115–19 Arul Mihu Navasakhti Vinayagar Agamic pantheon, 290 Temple, 277 Agamic temples, 91–93, 96 Aruncalan, M.V., 44 Agastya, 169 astrology, 308 Agnimukhan, 155 asuras, Murugan’s battle with, 334–36 ahamkara, 144 asuric inversion, 150 Akhiresa, 143 axis mundi, as pilgrimage sites, 290, alankara deepam, 200, 301 292, 297 aluga kavadi, 213, 238n82, 250 ayuta puja, 23 Kallar festival, 258 in Penang, 250 B amnesia and trance, 323–24 Babb, Lawrence, 198–99, 270, 309 Amos, Eva, 349n150 Banugopan, 155 anava, 51 Barber, Benjamin, 8 Anbe Sivam, 48 Barron, J.M., 89 16-J00516 12 Thaipusam in Malaysia.indd 391 11/1/17 2:38 PM 392 Index Batu Caves Thaipusam, 297–99 Vaishnavite imagery, 197 abishekam, 207 vel placement, 187 alankara deepam, 200 vibhuti, 225, 229, 235n49, 236n51 asrama, 190 Beardsworth, Timothy, 327 Cave Villa, 194–95, 198 Beck, Brenda, 339–41 chaulum, 207 Bhagavad Gita, 41 crowd maintenance, 202 bhakti movement, South India, 41–43 Dark Cave, 191 impact of, 42 devastanam management, 201, Nayanars, 43–45 233n25, 235n43 and transgressive sacrality, 43–47 foreign tourists, 28 bhuta, spirit worship, 99–101 funfair and retail stalls, 210 Biardeau, Madeleine, 258 Golden Vel, 207, 211 Bilainkin, George, 129n87 Hindu murthis and temples, 186–87, Blackburn, Robin, 67 193, 196 Bose, Subhas Chandra, 4 kaliyuga, 194 brahmadeyas, 26–27, 47 kavadi ritual. -
Buddhist Echoes in University Education: a Comparative Study of China and Canada1
362 Part 4: Higher Education, Lifelong Learning and Social Inclusion DONG ZHAO BUDDHIST ECHOES IN UNIVERSITY EDUCATION: A COMPARATIVE STUDY OF CHINA AND CANADA1 Abstract Postmodern university education should provide students with, among other things, a third eye of wisdom to see the world and themselves. The enculturation of Buddhism in university education serves to realize this grand aim. This paper first examines the historical development and practical significance of the Buddhist components in both Chinese and Canadian contexts. Based on the cases of representative universities in the two countries, it then analyzes the permeation of Buddhism in the two countries’ university education, comparing the implications of Buddhist education in their respective higher-learning contexts. The findings indicate how, in their own ways, Chinese and Canadian universities employ Buddhist concepts in shaping students’ morality, enriching the humanistic and / or liberal education and assisting students in adapting to the changing world. Buddhism and Society in Postmodern Contexts: The Case of China Buddhism in China is more than 2,000 years old. Its greatest popularity and climactic development was in the Tang Dynasty (AD 618-907). As New China walked on the road of socialism, religion was undergoing a revival. As life gets more materialistically oriented, and urban pressures increase, spiritual needs are becoming more of a necessity than other modern conveniences. Buddhism is showing signs of vigorous life in the cities and countryside of China as a result of its vitality to adjust itself to modern conditions. This strong resurgence of Buddhism in contemporary China, such as the renovation of monasteries, the various Buddhist ceremonies and cultural festivals may be explained by the softening or flexibility of the Communist Party’s policy towards religions after the Reform and Open policies in the early 80s of the 20th century.2 Buddhism helps the present-day Chinese to find meaning and value in a rapidly changing society. -
Hindus in South Asia & the Diaspora: a Survey of Human Rights 2007
Hindus in South Asia and the Diaspora: A Survey of Human Rights 2007 www.HAFsite.org May 19, 2008 “All human beings are born free and equal in dignity and rights” (Universal Declaration of Human Rights, 1948, Article 1) “Religious persecution may shield itself under the guise of a mistaken and over-zealous piety” (Edmund Burke, February 17, 1788) Endorsements of the Hindu American Foundation's 3rd Annual Report “Hindus in South Asia and the Diaspora: A Survey of Human Rights 2006” I would like to commend the Hindu American Foundation for publishing this critical report, which demonstrates how much work must be done in combating human rights violations against Hindus worldwide. By bringing these abuses into the light of day, the Hindu American Foundation is leading the fight for international policies that promote tolerance and understanding of Hindu beliefs and bring an end to religious persecution. Senator Sherrod Brown (D-OH) Freedom of religion and expression are two of the most fundamental human rights. As the founder and former co-chair of the Congressional Caucus on India, I commend the important work that the Hindu American Foundation does to help end the campaign of violence against Hindus in South Asia. The 2006 human rights report of the Hindu American Foundation is a valuable resource that helps to raise global awareness of these abuses while also identifying the key areas that need our attention. Congressman Frank Pallone, Jr. (D-NJ) Several years ago in testimony to Congress regarding Religious Freedom in Saudi Arabia, I called for adding Hindus, Sikhs and Buddhists to oppressed religious groups who are banned from practicing their religious and cultural rights in Saudi Arabia. -
1 the Lotus in the West Hannah Olle Buddhism in Britain Is a Relatively
The Lotus in the West Hannah Olle Buddhism in Britain is a relatively new phenomenon. Tentatively, however, the lotus is growing and taking root. The Sheffield Buddhist Centre is a small element of this. The Centre is a part of the Friends of the Western Buddhist Order (FWBO), a worldwide organisation which was set up in Britain in 1967, by a British monk named Sangararkshita, who had been ordained in India after the Second World War. His aim was to ‘translate’ Buddhism so that it would be accessible for Westerners. Today, the movement has a Centre in most major cities in Britain, although membership numbers still remain relatively low. Each Centre organises classes for the practice of meditation and rituals, as well as the study of Buddhist texts. There are three levels of participation: ‘Friends of the Order’, whose only involvement is practicing at the Centre; ‘Mitras’, who have made a small commitment to the Order; and those who have joined the Order. This paper is an account of a small-scale study of the Sheffield Centre. In order to establish a context for this study, I shall begin by considering theories of religion 1 and modernity in the West, ideas concerning New Religious Movements and the New Age, and the literature about Buddhism in Britain. Modernity, disenchantment and secularisation in the rational world Approaches to religion in the modern Western world fall into three strands: those which view religion in decline as a result of modernity; those which acknowledge a change in the nature of religion in society, but argue that spirituality still exists in some form; and, more recently, those which consider religion from a postmodern perspective. -
Temple Design
BIBLIOASIA OCT – DEC 2016 Vol. 12 / Issue 03 / Feature the East India Company for land to erect a its finely wrought structures and ornamen- the focal point for Theemithi, the annual Hindu temple. tations belying the blood, sweat and grime firewalking festival that has been held on In response, the British authorities of human toil over a period of more than its grounds since 1840.20 allotted a plot of land along Telok Ayer Bay, one-and-a-half centuries. TIME-HONOURED where Telok Ayer Street is located today. The temple was last re-consecrated Temple Architecture Pillai declined the offer because the location in April 2010, in accordance with the Hindu was too far away from sources of fresh water custom that requires temples to be restored Most Hindu temples in Singapore resemble that are so vital for Hindu temple rituals. to their original splendour every 12 years.17 the temples of South India as they are Never one to give in easily, he continued to As it is today as with times past, each time modelled along the Dravidian style of petition the East India Company officials to the temple is renovated and re-consecrated, architecture.21 These temples are dedicated TEMPLE allocate a new site.9 artisans and sculptors from South India are to various Hindu gods and goddesses, some In 1821, the British Resident William engaged to do the work.18 with more than one deity presiding in each Farquhar granted Pillai a site close to the building of worship. freshwater stream near Stamford Canal. A Place for the Community Statues of deities are placed in shrines However, the Town Planning Committee had within the temples. -
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. -
ARTICLE I – Tzu Chi Stony Brook Collegiate Association the Tzu Chi
ARTICLE I – Tzu Chi Stony Brook Collegiate Association The Tzu Chi Stony Brook Collegiate Association will be the name under which this organization will be registered, if in concurrence with the Department of Student Engagement and Activities. The organization’s name is affiliated with the Taiwanese Buddhist Tzu Chi Foundation, which is a renowned non-profit organization that prominently contributes to better our society through a wide range of volunteer-based activities involving charity, medical care, education, culture, international relief, bone marrow donation, environmental protection and community volunteers. Thus, the incorporation of Tzu Chi Foundation within the name of a spiritual/religious organization will activate and integrate the role of helping the community within the practice of Buddhist philosophy. This organization was formerly known as the Buddhist Tzu Chi Foundation Stony Brook Chapter. ARTICLE II - PURPOSE The main mission is to introduce Buddhism and Asian culture to all kinds of ethnic groups on campus, who will be provided an opportunity to learn and care for others, while developing an inner balance of spiritual happiness and understanding of the culture of Buddhism, through coordination with the Tzu Chi Foundation activities. The Tzu Chi Stony Brook Collegiate Association mission statement will contribute to the five-part mission of Stony Brook University, as the organization will implement a variety of activities and events for members of all ethnicity to participate, among which many activities will play a role in serving the Stony Brook community to the most possible extent. Activities and events will strive to stimulate cultural and religious enrichment, through Buddhist sutra prayers, religion and cultural discussions, health fairs, and cultural learning, which would include sign language performance, flower arranging, tea ceremonies, and calligraphy. -
Validity and Reliability of a Revised Scale of Attitude Towards Buddhism (TSAB-R)
religions Article Validity and Reliability of a Revised Scale of Attitude towards Buddhism (TSAB-R) Phra Nicholas Thanissaro WRERU, Centre for Education Studies, University of Warwick, Coventry CV4 7AL, UK; [email protected]; Tel.: +44-24-7652-3800 Academic Editor: Arndt Büssing Received: 26 February 2016; Accepted: 20 April 2016; Published: 28 April 2016 Abstract: The empirical properties of a revised 24-item instrument called the Thanissaro Scale of Attitude towards Buddhism (TSAB-R) designed to measure Buddhist affective religiosity are described. The instrument was tested on adolescents and teenagers in the UK. Discriminant validity of the instrument was found satisfactory in relation to Buddhist affiliation and content validity in relation to religious involvement with temple attendance, scripture reading, meditation, having had a religious or spiritual experience and religious style. Unlike Christians, for Buddhists, affective religiosity was found to vary independently from age and sex. The differential between heritage and convert religious style of Buddhism was linked to the perceived affective religiosity of the Buddhist features of the home shrine and bowing to parents. Factor analysis revealed two subscales within the instrument for intellectual and affective components. With confirmation of the validity and reliability of the revised scale, the instrument is commended for measurement of Buddhist affective religiosity with adults and children down to the age of 13 years. Keywords: Buddhism; religiosity; quantitative measure; affective religiosity 1. Introduction Modelling the religious sphere of life has led to the development of over 125 measurement scales [1]. Broadly speaking, the four core aspects of religiosity amenable to measurement include: religious belief, attitude to religion, religious participation and affiliation ([2], pp. -
A Study on the Impact of Infusing the Social Factors Through Folk Deity Worship and the Festivals
Volume 2 Issue 2 February 2021 E-ISSN: 2582-2063 A STUDY ON THE IMPACT OF INFUSING THE SOCIAL FACTORS THROUGH FOLK DEITY WORSHIP AND THE FESTIVALS Dr. C. Chellappandian Assistant Professor of History Devanga Arts College of Education, Aruppukottai S. Paramasivam Assistant Professor in History V.M.S.P. Nadar College of Education, Virudhunagar Abstract Worship of god is practiced in many different ways throughout the world. It is observed with various rituals and ceremonies in a traditional way that is unique to each continent, nation and race. As such, limited worship and undefined folk worship are prevalent in the Indian subcontinent. In it, folk worship is practiced in a way that is unique to each race. The village deities and their worship are widely followed. This article “studies on the impact of infusing the social factors through folk deity worship and the festivals”. keywords: Kathir, Mari, Nadukal, Divasam, Bandal, Agamam, Karpagraka, Sthalaviruthcha, Vael, Pongal, Kappu Kattuthal Introduction Man could not succumb to the wrath of nature, believing in the power of nature. On that basis nature cults and festivals originated. Festivities and celebrations arose on the basis that nature could be aged by offering sacrifices. In time, they began to worship nature. Thus idolatry must have originated among the people. The ancient man was afraid of thunder, rain, and lightning. He thought that they were the cause of the disease etc. He began to worship them. Folk Deity Worship We see folk deities worshiping the sun, moon, rain, tree, plant, Winds etc. We see folk people worshiping the moon.