January 2021 | Issue No. 1

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J A N U A R Y 2 0 2 1 | I S S U E N O . 1 Student Diversity, Equity, & Inclusion Committee JANUARY NEWSLETTER JANUARY RELIGIOUS HOLIDAYS 6: Epiphany (Christianity) 10: The Baptism of Jesus (Christianity) 13: Lohri (Hinduism- Sikhism) 13: Maghi (Hinduism- Sikhism) 14: Makar Sankranti (Hinduism) 14-17: Pongal (Hinduism) 20: Bodhi Day (Buddhism) 20: Guru Gobind Singh Jayanti (Sikhism) December Review 28: Mahayana New Year (Buddhism) December 7th: Women in Surgery Panel featuring 28: Thaipusam (Hinduism) Dr. Kimiye Cabrera, Dr. Lisa Chen, and Dr. Amy 27-28: Tu BiShvat (Judaism) Waer co-hosted by Women in Medicine and A.C. Scott Surgical Society DEI IN STEM FIELDS December 11th: 2nd Annual Diversity in Research Lunch with Dr. Kirstie Orr hosted by the Office of Evaluation of Neighborhood Diversity, Equity, and Inclusion Socioeconomic Characteristics and Advance Care Planning Among Older Adults Upcoming Events Evaluation of Suicide Mortality January 21, 6 PM: Speaker Event with Dr. Greene co- Among Sexual Minority US Veterans From 2000 to 2017 hosted by Women in Medicine and Student Interest Group in Neurology (SIGN) Patient Race/Ethnicity and Please join WiM and SIGN in hearing about Dr. Diagnostic Imaging Utilization in Greene's journey and experience in neurology. Be on the Emergency Department: A the lookout for an email with additional Systematic Review information! Health Disparities and Current Events SOCIAL MEDIA Follow us on Instagram @tamucom_diversity_inclusion RESOURCES FOR GETTING INVOLVED IN CURRENT EVENTS COVID-19 Health Equity Resources compiled by the American Medical Association Resources for Engaging in Antiracism Work COVID-19 in Racial and Ethnic Minority Groups: What You Can Do from the CDC National Slavery and Human Trafficking Prevention Month Resources Domestic Violence Prevention and Awareness Month Resources from TAMU Health Promotion Diversity, Equity, & Inclusion TAMU LibGuides SUGGESTIONS? Have suggestions for DEI at A&M? Please click here to leave an anonymous comment!.

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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.
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Regulation of Religion and Granting of Public Holidays the Case of Tai Pucam in Singapore
Asian Journal of Social Science 46 (2018) 524–548 brill.com/ajss Regulation of Religion and Granting of Public Holidays The Case of Tai Pucam in Singapore George Radics National University of Singapore Vineeta Sinha National University of Singapore Abstract During the colonial period, the Straits Settlements government formalised through law the declaration of public holidays marking religious festivals for the different com- munities. This practice was continued by the post-colonial state, apportioning public holidays “equally” amongst its citizenry. Adopting a historical perspective, this paper theorises the Singapore state’s allocation of public holidays for its citizens with a spe- cific focus on the Singaporean Hindu community. The paper traces the journey of Tai Pucam as a declared public holiday in colonial Singapore to the 1950s when the Hindu community had two gazetted public holidays to 1968 when Tai Pucam was removed from the list of public holidays, a situation which persists into the present. The “mak- ing and unmaking of Tai Pucam as a public holiday” remains a controversial issue for Singaporean Hindus who express unhappiness over the fact that their religious com- munity is granted only one religious holiday, when the norm in Singapore is such that each ethnic community has two holidays. This inequality is cited by Hindus and Indi- ans in Singapore as a discriminatory practice. In 2015, a recent case, Vijaya Kumar s/o Rajendran and Others v. Attorney General, the controversial ban on musical instruments during a Tai Pucam celebration triggered yet again the sensitive issue of Tai Pucam as a “non holiday”.
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Wojciech Maciejowski Batu Caves
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Portal Czasopism Naukowych (E-Journals) PEREGRINUS CRACOVIENSIS 2015, 25 ( 4 ), 119 – 134 eISSN 2083-3113 doi : 10.4467/20833105PC.14.008.3738 Wojciech Maciejowski Batu Caves ( Gua-gua Batu ) : Hindu Pilgrimage Centre in Malaysia Abstract : The article presents the complex of Batu Caves which is on the one hand, one of the most recognizable religious centres of Hinduism in the area of Muslim Malaysia, annually visited by thousands of pilgrims within Holy Thaipusam festival, and, on the other hand, the complex of caves popular with tourist and willingly visited. The author presents both the character and specific custom elements of this popular festival and discusses the advantages of caves as formation of inanimate nature available to tourism. Keywords : Malaysia, Batu Caves, religious tourism, Hindu pilgrimage, thaipusam, kavadi 1. Introduction Religion, as an important element of man’s spirituality constitutes one of the most important factors, generating migration processes of their inhabitants in many countries of the world ( Jackowski et al. 1999 : 1 ; Jackowski 2003 : 115 ). Searching and striving for communing with the sacred exerts strong impact on religious motives of journeys undertaken by man ( Jackowski et al. 1999 : 1 ). From the viewpoint of tourism development, journeys of this type may currently have a two-fold character, which results from reciprocal overlapping of clearly religious and cognitive motives ( Jackowski 2003 : 116 ). On the one hand, the purpose of tourists ( in this aspect a pilgrim ) is to reach the holy place from their own spiritual ( internal ) need ; on the other hand, the same holy places are visi- ted by tourists who are eager to get to know the new space, see the similar or completely different customs, spectacular ceremonies or observe the behaviour of other people ( e.g.
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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.
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Indian Hindu Festivals Observance Date in the Indian Calendar / Panchang Is Applicable for All Location in World”
Biggest misconception is “Indian Hindu festivals observance date in the Indian calendar / panchang is applicable for all location in world”. We contact our parents in India to find the festival observance dates. Some use their favorite Panchangam brought from India to find an observance date for an Indian festival. In reality observance dates from Indian Panchangam is valid only in India and is not transferrable to other locations. If the earth is flat we can use Indian calendar everywhere in the world. If the earth is flat then Sun & Moon will rise all places at the same time, and no need of time zones and hence Indian Panchangam can be used everywhere in the world but the trouble is the earth is round and the Sun does not rise at the same time, or set at the same time all over the world. Additionally, we have time zones and time differenes. Due to the time zones/differences there is another misconception that as USA/Canada and Europe is behind in time then Festival will come a day later in USA/Canada and Europe. This is absurd. One needs to learn mathematics to remove the confusion. If Seattle/Vancouver/California is 13 hours 30 minutes behind Indian Standard Time and say an event is occurring in India (For example One day International Cricket match at 8 AM in India then will it be the previous day in USA/Canada or the next day? If you think next day then it is not a live telecast. It is just a relay. To arrive the time you’ll subtract 13 hours 30 minutes from 8 AM.
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Hindu Festivals in Malaysia and Their Food As Unity Tools: a Qualitative Study
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January 2018 Welcometo the First Equality and Diversity Newsletter from the Great Western Hospitals NHS Foundation Trust. the Ne
January 2018 Welcome to the first Equality and Diversity newsletter from the Great Western Hospitals NHS Foundation Trust. The newsletter aims to raise awareness of the Equality and Diversity calendar and share events reflecting the diversity of our staff and patients including key events for persons with any of the nine protected characteristics. We want this newsletter to be as interactive as possible and would like to include your stories and photos in future editions. Please contact the author if you have anything you would like to share for the year of 2018. Orthodox Christian New year starts 14th January Many Orthodox Christians who observe the New Year’s Day date from the Julian calendar may spend the day reflecting on the previous year and think about meaningful resolutions for the New Year. Many people celebrate the day with family or friends to welcome the New Year. Activities may include fireworks, large meals and music entertainment. Chinese Year of the Dog starts 16th February For some people, wishing friends and family a Happy New Year begins later than the 1st of January. According to the Chinese 12-year animal zodiac cycle, the Chinese year beginning in 2018 is the Year of the Dog. Chinese New Year, also known as the "Spring Festival" in modern mainland China, is China's most important traditional festival, celebrated at the turn of the traditional lunisolar Chinese calendar, which consists of both Gregorian and lunar-solar calendar systems. What is Equality and Diversity? The nine protected characteristics under the Equality Act are: 1. Age 2.
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Indian Famous Festivals and Fairs
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LCSH Section K
K., Rupert (Fictitious character) K-T boundary Ka-ju-ken-bo USE Rupert (Fictitious character : Laporte) USE Cretaceous-Paleogene boundary USE Kajukenbo K-4 PRR 1361 (Steam locomotive) K-TEA (Achievement test) Ka-La-Bre-Osh (Game) USE 1361 K4 (Steam locomotive) USE Kaufman Test of Educational Achievement USE Belote (Game) K-9 (Fictitious character) (Not Subd Geog) K-theory Kʻa-la-kʻun-lun kung lu (China and Pakistan) UF K-Nine (Fictitious character) [QA612.33] USE Karakoram Highway (China and Pakistan) K9 (Fictitious character) BT Algebraic topology Ka Lae o Kilauea (Hawaii) K 37 (Military aircraft) Homology theory USE Kilauea Point (Hawaii) USE Junkers K 37 (Military aircraft) NT Whitehead groups Ka Lang (Vietnamese people) K 98 k (Rifle) K. Tzetnik Award in Holocaust Literature USE Giẻ Triêng (Vietnamese people) USE Mauser K98k rifle UF Ka-Tzetnik Award Ka nanʻʺ (Burmese people) (May Subd Geog) K.A.L. Flight 007 Incident, 1983 Peras Ḳ. Tseṭniḳ [DS528.2.K2] USE Korean Air Lines Incident, 1983 Peras Ḳatseṭniḳ UF Ka tūʺ (Burmese people) K.A. Lind Honorary Award BT Literary prizes—Israel BT Ethnology—Burma USE Moderna museets vänners skulpturpris K2 (Pakistan : Mountain) ʾKa nao dialect (May Subd Geog) K.A. Linds hederspris UF Dapsang (Pakistan) BT China—Languages USE Moderna museets vänners skulpturpris Godwin Austen, Mount (Pakistan) Hmong language K-ABC (Intelligence test) Gogir Feng (Pakistan) Ka nō (Burmese people) USE Kaufman Assessment Battery for Children Mount Godwin Austen (Pakistan) USE Tha noʹ (Burmese people) K-B Bridge (Palau) BT Mountains—Pakistan Ka Rang (Southeast Asian people) USE Koro-Babeldaod Bridge (Palau) Karakoram Range USE Sedang (Southeast Asian people) K-BIT (Intelligence test) K2 (Drug) Kā Roimata o Hine Hukatere (N.Z.) USE Kaufman Brief Intelligence Test USE Synthetic marijuana USE Franz Josef Glacier/Kā Roimata o Hine K.
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12 SSS Vidya Jyothi
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Hindu Responses to Inter-Religious Peace Initiatives in Contemporary
Hindu Responses to Inter-Religious Peace Initiatives in Contemporary Sri Lanka Michael John Tilley Submitted in accordance with the requirements of the degree of Doctor of Philosophy University of Leeds York St John University Faculty of Education and Theology September 2015 ii The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Michael John Tilley to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2015 The University of Leeds and Michael John Tilley iii Acknowledgements I would like to express earnest gratitude to my supervisory team, Professor Pauline Kollontai and Professor Sebastian Kim, for their critical insight alongside the years of sustained support and patience. I am also greatly beholden to York St John University for their scholarship programme, without which I would not have been in position to pursue this research. Further appreciation must be extended to my colleagues within the Faculty of Education and Theology, as well as to Dr John Rule and all those involved in overseeing research at YSJU, who each have contributed to the completion of this thesis in their own invaluable ways. This research would of course not have been at all possible without the contribution of various former and current Sri Lankan citizens of myriad ethnicities and religions, and so substantial thanks is owed to all participants referenced within, as well as to those who assisted with the preparation and execution of my field work.
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