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Journal articles on the topic 'Hindu Chronology'
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1
Mercier, Raymond. "Book Review: Indian Astronomy and Chronology: Hindu Zodiac and Ancient Astronomy." Journal for the History of Astronomy 34, no. 2 (May 2003): 240–41. http://dx.doi.org/10.1177/002182860303400213.
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Agarwal, Ravi P. "Pythagorean Triples before and after Pythagoras." Computation 8, no. 3 (July 7, 2020): 62. http://dx.doi.org/10.3390/computation8030062.
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Following the corrected chronology of ancient Hindu scientists/mathematicians, in this article, a sincere effort is made to report the origin of Pythagorean triples. We shall account for the development of these triples from the period of their origin and list some known astonishing directions. Although for researchers in this field, there is not much that is new in this article, we genuinely hope students and teachers of mathematics will enjoy this article and search for new directions/patterns.
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Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (June 30, 2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.
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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsistent, as well as fragmentary. The Garbha Upanishad is a work that explains medical as well as anatomical issues, as well as the concept of the genesis or growth of the human fetus and body after birth. The Upanishad's concluding verse credits the text's authorship to sage Pippalada, but the text's chronology and authorship are unknown, and the existing copies are damaged, inconsistent, as well as fragmentary.
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Muhadiyatiningsih, Siti Nurlaili, and Ari Hikmawati. "Motif Batik Tradisional Surakarta Tinjauan Makna Filosofis dan Nilai-nilai Islam." Al-Ulum 18, no. 2 (December 1, 2018): 365–82. http://dx.doi.org/10.30603/au.v18i2.499.
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This article discussed the various of traditional Batik motives in Surakarta based on the overview of philosophy meaning and Islamic values. Through the symbolic descriptive interpretation approach, the author tried to find out the meaning of motive in Batik Surakarta. The result of the research shown that at least ten kinds of traditional batik motives in Surakarta. Each of the motives reflected the philosophy meaning and Islamic values. Philosophically, it was found that the meaning in Batik motive is influenced by Hindu teaching, Sangkan Paraning Dumadi. Meanwhile, in Islamic values point of view, traditional motive batik in Surakarta are reflecting the life chronology of human being, from they are in pregnancy phase to the death phase. The Islamic teaching are presented in batik motive covers the theological concept, law concept, and social concept.
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Ahmad, Sarir, Liangjun Zhu, Sumaira Yasmeen, Yuandong Zhang, Zongshan Li, Sami Ullah, Shijie Han, and Xiaochun Wang. "A 424-year tree-ring-based Palmer Drought Severity Index reconstruction of <i>Cedrus deodara</i> D. Don from the Hindu Kush range of Pakistan: linkages to ocean oscillations." Climate of the Past 16, no. 2 (April 29, 2020): 783–98. http://dx.doi.org/10.5194/cp-16-783-2020.
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Abstract. The rate of global warming has led to persistent drought. It is considered to be the preliminary factor affecting socioeconomic development under the background of the dynamic forecasting of the water supply and forest ecosystems in West Asia. However, long-term climate records in the semiarid Hindu Kush range are seriously lacking. Therefore, we developed a new tree-ring width chronology of Cedrus deodara spanning the period of 1537–2017. We reconstructed the March–August Palmer Drought Severity Index (PDSI) for the past 424 years, going back to 1593 CE. Our reconstruction featured nine dry periods (1593–1598, 1602–1608, 1631–1645, 1647–1660, 1756–1765, 1785–1800, 1870–1878, 1917–1923, and 1981–1995) and eight wet periods (1663–1675, 1687–1708, 1771–1773, 1806–1814, 1844–1852, 1932–1935, 1965–1969, and 1990–1999). This reconstruction is consistent with other dendroclimatic reconstructions in West Asia, thereby confirming its reliability. The multi-taper method and wavelet analysis revealed drought variability at periodicities of 2.1–2.4, 3.3, 6.0, 16.8, and 34.0–38.0 years. The drought patterns could be linked to the large-scale atmospheric–oceanic variability, such as the El Niño–Southern Oscillation, Atlantic Multidecadal Oscillation, and solar activity. In terms of current climate conditions, our findings have important implications for developing drought-resistant policies in communities on the fringes of the Hindu Kush mountain range in northern Pakistan.
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Yanti, Rus, Nanang Saptono, and Endang Widyastuti. "PERTANGGALAN RELATIF CANDI RONGGENG DI KABUPATEN CIAMIS, JAWA BARAT." AMERTA 38, no. 2 (December 8, 2020): 145–60. http://dx.doi.org/10.24832/amt.v38i2.145-160.
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Abstract. The Relative Dating of Candi Ronggeng in Ciamis, West Java. Ronggeng temple is one of the Hindu temples in West Java. The temple was first discovered in 1976 and was excavated again in 1984, 1985, and 2016. The aim of excavations was to follow up on local government requests for zoning as an effort to preserve the temple. The early publication in 1984 placed the temple from the 8th -16th centuries whilst in the latest publication in 2011 placed the temple as a sacred ancient Sundanese building from the 13th-16 Th centuries. The purpose of this paper is to review the Ronggeng temple dating based on comparison with other temples in which the shapes and dates are known namely with Pananjung, Indihiang, and Bojongmenje temples. By comparing the excavations data and reviewing the historical context, the relative chronology of the Ronggeng temple was analyzed again. The results show that the Ronggeng temple is a Hindu temple built by a shallow foundation with tuff material. This temple is presumed to be originated from the 7 th-14th centuries according to the context of the time when Hinduism influenced Ciamis as seen in Tarumanagara and Kawali inscriptions. The range of this period is included in pre-Sunda or the times before the name of Sunda was first mentioned in the Rakryan Juru Pangambat inscription in 932 CE to Sunda period. At this time, the Hindu influence had already reached the hinterland of Sunda before the Buddha’s.
Abstrak. Candi Ronggeng merupakan salah satu candi Hindu di Jawa Barat. Candi itu pertama kali ditemukan pada 1976 dan digali kembali pada 1984, 1985, dan 2016. Penggalian bertujuan untuk menindaklanjuti permintaan pemerintah daerah untuk dilakukan zonasi sebagai upaya awal pelestarian. Publikasi awal yang dilakukan pada tahun 1984 menempatkan kronologi candi dari abad ke-8—16, sedangkan publikasi terakhir pada tahun 2011 menempatkan Candi Ronggeng sebagai bangunan suci Sunda Kuno berkurun waktu abad ke-13--16. Tujuan penulisan makalah ini adalah untuk mengkaji ulang pertanggalan Candi Ronggeng berdasarkan perbandingan dengan candi lain yang sudah diketahui bentuk dan kronologinya, yaitu dengan Candi Pananjung, Candi Indihiang, dan Candi Bojongmenje. Dengan melakukan perbandingan hasil ekskavasi dan tinjauan konteks kesejarahan, kronologi Candi Ronggeng dianalisis kembali. Hasil penelitian menunjukkan bahwa Candi Ronggeng adalah candi yang dibangun dengan konstruksi fondasi dangkal dengan material tufa. Candi itu diduga berasal dari kisaran masa abad ke-7--14 sesuai dengan konteks saat Ciamis mendapat pengaruh Hindu yang terlihat dari prasasti masa Tarumanagara dan Kawali. Kisaran masa ini termasuk ke dalam masa pra-Sunda atau masa sebelum nama Sunda disebut pertama kali dalam Prasasti Rakryan Juru Pangambat pada 932 hingga memasuki masa Sunda. Pada masa itu, pengaruh Hindu diduga sudah lebih dahulu memengaruhi wilayah pedalaman Sunda sebelum Buddha.
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Singh, Bhrigupati. "“IN YOUR WRITING I AM EXISTED”: READING THE HISTORY OF ANTHROPOLOGY VIA TEXTURES OF THE ORDINARY." Sociologia & Antropologia 11, no. 3 (December 2021): 1079–88. http://dx.doi.org/10.1590/2238-38752021v11314.
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Abstract In this essay I try to suggest a non-teleological way of reading the history of anthropology, by placing Veena Das’s Textures of the ordinary (2020) in relation to her previous books, beginning with Structure and cognition: aspects of Hindu caste and ritual (1977). Rather than a teleological movement from structuralism to “post-structuralism” or “self-reflexive” work, I point to the continuation and transfiguration of the concepts of structure and event across Das’s different books, as a way of also imagining movements within social theory more broadly, without each successive “paradigm” having to dialectically negate its predecessor. Further, I ask what it means to age or to “mature” within a body of scholarly work, and how we might take an author to be growing simultaneously older and younger, if we take aging in thought not necessarily to be solely a question of chronology or teleology.
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Pskhu, R. V. "On Al-Bī rū nī ’s Translation Strategy: on the Arabic Translation of the Sanskrit Text of the Yoga-Sū tras by Patañjali." Islam in the modern world 18, no. 1 (April 20, 2022): 105–16. http://dx.doi.org/10.22311/2074-1529-2022-18-1-105-116.
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The Khorezm encyclopedist Abū Reyhān Muhammad bin Ahmad al- Bīrūnī (973–1048) is one of the most famous thinkers and scholars in the Muslim world. But only few people still know on his Arabic translation from Sanskrit of the second part of which is published below — “Kitāb Bātanjali al- Hindī” (“The Book of the Hindu Patanjali”). Before us is an Arabic exposition or transcription of “Yoga- Sūtras” of Patañjali, along with an explanatory commentary. The text is dated to the first quarter of the XI century, starting, obviously, from the chronology of the Indian campaign of Mahmud of Ghazni, with whose army the author came to India. The Arabic text of Bīrūnī is so reader- oriented that it is practically devoid of any “Indian” or scientific specifics, which, by the way, is often an insurmountable obstacle in translations to the perception of the source text and its spiritual impact on the reader. In the few studies of this text, one can find the statement that “Kitāb Bātanjali” by al- Bīrūnī is an Arabic translation of the Sanskrit text of Patañjali, which is absolutely not true. The only thing that can be noted is the formal structural correspondence of al- Bīrūnī’s paraphrase to Patañjali text: the text contains a division into four parts, but at the same time includes an extensive prologue, which is not in original Patañjali’s text. Al- Bīrūnī uses adialogical format, while Patañjali text is aset of sūtras, aphoristic sayings that are convenient for memorizing by heart, but require a detailed commentary for their understanding.
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Priswanto, Hery, Muhammad Chawari, Alifah Alifah, Mudjijono Mudjijono, and Agus Prasmono. "Trenggalek dalam Panggung Budaya Masa Lampau di Jawa Bagian Selatan: Ragam dan Karakternya." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 12, no. 1 (June 30, 2023): 103–20. http://dx.doi.org/10.55981/purbawidya.2023.731.
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Trenggalek Regency is one of the regencies of East Java Province located in the southern part of Java Island. Trenggalek Regency is surrounded by Tulungagung, Pacitan, and Ponorogo Regencies which have abundant cultural heritage potential, Trenggalek Regency has the potential for archaeological remains as many as 17 points. Archaeological research in Trenggalek Regency was initiated by the Yogyakarta Archaeological Center in 1983 in the form of surveys or excavations that continued until 2020. The purpose and purpose of writing this article is to know the variety and character of cultural heritage in Trenggalek. This article data was obtained through an archaeological survey in eight sub-districts in Trenggalek Regency in 2020. Based on the results of the study, Trenggalek Regency has a variety and character including the form, distribution of locations, and chronology of its cultural heritage. Archaeological data in the form of moveable and monumental artifacts and features. The dominance of moveable artifact data is in the form of stone piles, stone dies, terracotta pole shell fragments, dakon stones, and Yoni while monumental artefactual data in the form of pillboxes and inscriptions. Chronologically, the discovery of objects suspected of cultural heritage in Trenggalek Regency shows the influence of Hindu-Buddhist until the Islamic Mataram era of the Ngayogyakarta Hadiningrat Sultanate around the XIX century AD. Keywords: Trenggalek; Panggul; yoni; dakon stone; pillbox
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Hardianti, Hardianti. "Gambaran Tentang Pemujaan Dalam Prasasti Batur Masa Majapahit." PANALUNGTIK 4, no. 1 (November 17, 2021): 17–28. http://dx.doi.org/10.24164/pnk.v4i1.40.
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In general, the Batur inscription tells of the tradition of worshiping ancestors accompanied by the division of worship times among the descendants of their ancestors. Worship is carried out by the inhabitants of Kabuyutan Kalyasĕm and the mandalas around the Hyang Mountains. This study aims to determine the continuity of worship in the Hyang Mountains region along with the lives of its worshipers. The problem that will be discussed is how is the description of worship in the Batur inscription including chronology and who is the main character being worshiped? The conclusion of this research is that there is a continuity of worship as told in the Batur inscription that has been going on since the reign of Ratu Tribhuwana Tunggadewi, continuing during the reign of King Hayam Wuruk until the end of the Majapahit reign. Revered figures are the founders of Kabuyutan and the mandalas around the Hyang mountains with the main character who is worshiped is someone called Sang Hyang Kabuyutan i Kalyasĕm. The religions practiced by residents in religious places around the Hyang Mountains vary, namely: Hindu Saiwa, Indigenous Religions and Tantra. Other evidence to support the existence of worship as told in the Batur Inscription can be found in the Nagarakrtagama and Tantu Panggelaran Books. The method used is a qualitative method with a historical archaeological study consisting of several stages: data collection, source criticism, interpretation and historiography.
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Al Haq, Muhammad Azzam, and Niken Wirasanti. "Candi Keboireng: Aspek Keagamaan dan Kronologinya." AMERTA 41, no. 2 (December 30, 2023): 105–20. http://dx.doi.org/10.55981/amt.2023.3002.
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Abstract. Keboireng Temple: Its Religious Aspects and Chronology. Various aspects of the existence of temples can be studied, one of which is the religious background underlying the construction of the temple. Generally, the identification of the religious background of temple buildings can be based on the presence of the main deity statue worshipped in the temple. However, not all temples are rediscovered in intact condition, one of which is the Keboireng Temple. Therefore, the identification of the religious background of Keboireng Temple is carried out by utilising the data of decorative elements (kāla), written source data (inscriptions and ancient manuscripts), and toponyms. The kāla of Keboireng Temple is unique because it is depicted grasping and biting an object until it bends. Such a depiction of kāla is not commonly found. The Mūla Maluruŋ inscription mentions the existence of a place of worship of Bhairawa, one of the terrifying manifestations of the Hindu deity Śhiva, in Kapulungan. Other data sources were used to find the connection between the toponym of Kapulungan and Keboireng Temple. The analysis of the unique depiction of kāla, the description in the Mūla Maluruŋ inscription, and the identification of the Kapulungan toponym lead to the conclusion that Keboireng Temple in its original context was a temple for followers of the Bhairawa sect that flourished during the Siŋhasāri period. Keywords: Keboireng Temple, Religious Background, Kāla Ornament, Kapulungan, Bhairawa Abstrak. Terdapat berbagai aspek yang dapat dikaji mengenai keberadaan candi, salah satunya adalah latar keagamaan yang mendasari pembangunan candi tersebut. Pada umumnya, identifikasi latar keagamaan bangunan candi dapat didasarkan pada keberadaan arca utama yang dipuja di candi. Namun, tidak semua candi ditemukan kembali dalam keadaan utuh, salah satunya adalah Candi Keboireng. Oleh karena itu, identifikasi latar keagamaan Candi Keboireng dilakukan dengan memanfaatkan data ragam hias (kāla), data sumber tertulis (prasasti dan naskah kuno), dan toponimi. Kāla Candi Keboireng memiliki keunikan karena digambarkan menggenggam dan menggigit sebuah objek hingga bengkok. Penggambaran kāla tersebut tidak umum dijumpai. Prasasti Mūla Maluruŋ menyebutkan adanya tempat pemujaan Bhairawa, salah satu manifestasi Dewa Śiwa dalam agama Hindu yang berwujud mengerikan, di Kapulungan. Sumber data lain digunakan untuk mencari keterkaitan antara toponimi Kapulungan dengan Candi Keboireng. Analisis terhadap penggambaran kāla yang unik, keterangan dalam prasasti Mūla Maluruŋ, serta identifikasi atas toponimi Kapulungan menghasilkan kesimpulan bahwa Candi Keboireng dalam konteks aslinya merupakan sebuah kuil untuk penganut aliran Bhairawa yang berkembang pesat pada masa Siŋhasāri. Kata kunci: Candi Keboireng, Latar Keagamaan, Kāla, Kapulungan, Bhairawa
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Auliahadi, Arki, and Ariska Oktavia. "PERKEMBANGAN AWAL ISLAM DI NUSANTARA DAN WACANA SUFISTIK TASAWUF FALSAFI PADA ABAD 17." Islam Transformatif : Journal of Islamic Studies 3, no. 1 (November 13, 2019): 1. http://dx.doi.org/10.30983/it.v3i1.857.
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<p><em><span>Since the beginning of the archipelago, the archipelago has functioned as a cross-trade route for the West Asian, East Asian and South Asian regions. The arrival of Islam in the archipelago is full of debates, there are three main issues that historians debate. First, the place of origin of Islam. Second, the carriers. Third, the time of arrival. However, Islam has entered, grown and developed in the archipelago quite rapidly. Considering the arrival of Islam to the archipelago which at that time already had Hindu-Buddhist culture. So this is very encouraging because Islam is able to develop in the midst of the lives of people who already have strong and longstanding cultural roots. The arrival of Islam to the archipelago experienced various ways and dynamics, including trade, marriage, social culture, and so on. This causes the growth and development of Islam in this region has its own style. In addition, Ulama who came to the Nusantara region approached their people with an approach that tended to be gentle. In this case it is done with a philosophical approach to Sufism. This teaching is easily accepted and experiences rapid development in the midst of the Nusantara community so that Islam is more easily accepted. This paper uses a historical approach that emphasizes the aspects of time and chronology by using a heuristic approach, source criticism, synthesis and historiography which are characteristic of the final results of writing history.</span></em></p>
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Muthiah, Waridah, Agus Sachari, and Pindi Setiawan. "VARIASI PERHIASAN KEPALA ARCA PARWATI KOLEKSI MUSEUM NASIONAL DI INDONESIA [THE VARIETY OF HEADDRESSES OF THE PARVATI STATUE COLLECTION OF THE NATIONAL MUSEUM IN INDONESIA]." Naditira Widya 15, no. 2 (December 21, 2021): 71–86. http://dx.doi.org/10.24832/nw.v15i2.461.
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Pemujaan terhadap Parwati mendapatkan tempat yang penting pada era Hindu-Buddha di nusantara, sehubungan dengan kedudukan Parwati sebagai śakti dari dewa tertinggi dalam Śiwaisme, Dewa Śiwa. Hal ini ditunjukkan oleh keberadaan arca-arca dewi dan arca perwujudan ratu, yang beberapa di antaranya menjadi koleksi Museum Nasional di Indonesia. Akan tetapi, asal waktu dan identitas tokoh pada kebanyakan arca ini belum dapat diidentifikasi. Mahkota atau hiasan kepala sebagai bagian dari atribut (lakṣana) arca dapat digunakan sebagai sumber informasi melalui kajian terhadap gaya atau langgam estetika. Penelitian ini merupakan upaya untuk memahami variasi mahkota arca Parwati yang berasal dari era Majapahit, khususnya abad ke-14 M dan 15 M, berdasarkan identifikasi gaya seni dan kecenderungan penggambaran pada masa tersebut. Penelitian dilakukan menggunakan metode deskriptif-komparatif dengan pendekatan ikonografi dan morfologi estetis. Hasil penelitian menunjukkan bahwa ada dua kecenderungan penggambaran mahkota Parwati. Patung dari Kediri dan Blitar cenderung menggambarkan mahkota Parwati dengan bentuk yang mendekati langgam Klasik Awal (Jawa Tengah), dengan menampilkan mahkota semata-mata sesuai kanon Manasara, seperti jatāmakuta, kesabandha, dan kuntala. Kecenderungan kedua menampilkan Parwati mengenakan kirīṭamakuta, yang merupakan atribut Wisnu, dan penyejajaran sifat dan kedudukannya sebagai sosok pemelihara.The worship of Parvati has an important place in the Hindu-Buddhist era in the Indonesian archipelago, with regard to Parvati's position as the spouse of the supreme god in Shivaism, Shiva. This is indicated by the presence of goddess statues and statues of the embodiment of a queen, which some are in the collections of the National Museum in Indonesia. However, the chronology and identity of the National Museum statues collection have not been distinguished. Information on both aspects of a statue can be achieved by means of the study of style or aesthetic of a crown or headdress as a feature of lakṣana (statue attribute). This research is an attempt to understand the varieties of the crowns of the Parwati statue from the Majapahit era, especially the 14th and 15th centuries, based on the identification of the art style and depiction tendencies during this period. This research was conducted using a descriptive-comparative method with approaches of iconography and aesthetic morphology. The results indicate that there are two trends in depicting Parwati’s crown. The statues from Kediri and Blitar tend to depict Parvati's crown in a form similar to those of the Early Classical (Central Javanese) style, by displaying the crown solely according to the scripture of Manasara, such as jatāmakuta, kesabandha, and kuntala. The second trend presents Parvati wearing the kirīṭamakuta, which is an attribute of Vishnu, which correlates to her nature and position as a guardian.
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Owen, Lewis A., Ulrich Kamp, Joel Q. Spencer, and Klaus Haserodt. "Timing and style of Late Quaternary glaciation in the eastern Hindu Kush, Chitral, northern Pakistan: a review and revision of the glacial chronology based on new optically stimulated luminescence dating." Quaternary International 97-98 (January 2002): 41–55. http://dx.doi.org/10.1016/s1040-6182(02)00050-2.
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Chistyakov, S. S. "Analysis of slavic neo-pagan beliefs through the borrowing of religious and mythological images of indian culture." Vestnik of Minin University 11, no. 3 (September 11, 2023): 12. http://dx.doi.org/10.26795/2307-1281-2023-11-3-12.
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Introduction. Slavic neo-paganism has been of particular interest to Russian researchers in recent decades. It is still unknown whether there are many representatives of neo-pagan movements in Russia, and the boundaries of this phenomenon are very blurred. As a result, in the scientific community, an ambiguous direction is gaining popularity as folk history, the authors of which advocate the concept of «alternative history». There is an extensive number of «scientific» works and communities based on falsifications and distortion of historical data. One of such trends, in quasi-history, is the early re-creation of Slavic culture, which is increasingly viewed through the prism of Slavic neo-pagan concepts, thereby having a significant impact on Russians' perceptions of traditional Slavic culture. Some Slavic neo-pagan traditions, in addition to the traditional foundations of early Slavic culture, use religious and mythological constructs of other world and national religions. Special importance is attached to the Indian myth-forming component, which unwittingly becomes not only a kind of historical support for the development of pseudo-historical ideas of neo-paganism, but also is the richest source for the development of «Slavic» mythology. Based on this, the analysis of Slavic neo-pagan beliefs through the borrowing of religious and mythological images of Indian culture becomes relevant.Materials and Methods. The methodological basis of the work was the general scientific principles of historicism, consistency, unity and scientific objectivity. Historical and logical methods of scientific research in the study of cultural and religious traditions of Slavic neo-paganism have determined the objectivity and scientific character in the study of this phenomenon.Results. Currently, the problem of modern Slavic neo-paganism lies in the fact that the reconstruction of the true appearance of the bygone culture and mythology of Ancient Russia is an extremely difficult task and requires an objective and comprehensive study of this issue. However, representatives of modern Slavic paganism claim that it is the Slavs who are the original Aryan people, with an ancient and developed culture of many thousands of years. The key sources, among neo-pagan supporters, of the origin of the Slavs and the description of their cultural and religious life are the texts of the «Slavic-Aryan Vedas» and the «Veles Book». «Veles's Book», according to representatives of Slavic neo-paganism, is the scripture of the ancient Aryans and contains particles of Slavic-Aryan wisdom preserved by the Novgorod Magi of the IX century. The «Veles Book» repeatedly contains images and plots borrowed from Eastern religious traditions, in particular from Hinduism. The content of the «Slavic-Aryan Vedas» is quite diverse. They include the Old Norse «Saga of the Inglings» interpreted by A. Khinevich, a recording of Perun's conversation with people in which he tells about the commandments, about past and future events on Earth, about the origin of the Russian people. Other pseudo–historical ideas of the origin of Slavic culture and the borrowing of mythological images of other ethnic groups by it are noted in the collection of epic songs by the Serbian historian Stefan Ilyich Verkovich – «Veda Slovena» (translated into Russian «Veda Slavs»). Attention to the collection «The Veda of the Slavs» was attracted by the enthusiastic historian A.I. Asov, having made several translations from the 1st and 2nd volumes of the book «The Veda of the Slavs». In addition, the trend of folk history is observed in attempts to prove the paramount importance of the «Slavic-Aryan» civilization over other peoples through the semantic similarity of the hydronomic objects. According to ideologists and representatives of Slavic neo-paganism, we can also observe the «Vedic» origins in Ancient Russia in the names of rivers and lakes on the territory of modern Russia.Discussion and Conclusions. The analysis of Slavic neo-pagan traditions revealed a weak reasonableness of the judgments of ideologists and representatives of Slavic neo-paganism about antiquity and the influence of the «Slavic-Aryan» civilization on Ancient India. Proceeding from this, it is also incorrect to assume that Indian deities are prototypes of Slavic gods or included in the Slavic mythology of Ancient Russia, since the described images and attributes of Hindu gods, in the context of traditional historical chronology, appeared much later than the Slavic neo-pagan tradition ascribes to him. At the same time, we cannot exclude the fact that the «Slavic-Aryan Vedas» and the «Veles Book» became not only the basis of a distorted perception of Slavic culture for followers of neo- Pagan traditions, but also brought the «Slavic-Aryan myth», as part of folk history, into the scientific and academic world.
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George, Sylvia, and Anjan Kumar Giri. "IJCM_317A: The quality of news reports on violence against health workers in India." Indian Journal of Community Medicine 49, Suppl 1 (April 2024): S92. http://dx.doi.org/10.4103/ijcm.ijcm_abstract317.
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Background: The Indian Medical Association report from 2015 states that around 75% of doctors had faced violence at the workplace. One of the major contributory factors to such assaults is the public conscience against healthcare workers. An improper understanding of the purpose and functions of emergency care and outpatient facilities also adds to the bitterness. The media, especially online has a great influence over them. Inadequate, unscientific, and very often emotional reporting of medical news will not help the frontline workers in peaceful and resource-effective productivity. Objective: To examine the quality of reporting of news articles on violence against health workers in India. Methodology: A cross-sectional study to examine the quality of news articles on violence against healthcare workers published online in the past three years based on the guidelines from the Independent Press Standards Organisation, UK and Press Council of India’s Norms 2022. Articles in English, Hindi, and other regional languages that the authors had expertise in were selected. The data was collected using Google Forms and analysed in Google Sheets. Results: The majority of the articles did not mention the illness and medical management done, while the chronology of the violent incidents was adequately mentioned. Almost 50% of the articles did not mention any witness interviews. One-third of the articles did not mention the date of incidence. One-fourth of the articles, mostly regional language articles used clickbait keywords in the articles. Most of the articles did not give any follow-up reports on the news. Conclusion: There is a huge gap in adequate and unbiased reporting on the incidents of violence against healthcare workers among the online media.
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"Shaktism in Hindu Religion: Concepts and chronology." International Journal of Development Research, June 30, 2023, 62885–93. http://dx.doi.org/10.37118/ijdr.26713.06.2023.
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Shaktism is a cult of Hinduism that focuses on worship of the Goddess (feminine God). Goddess is worshiped in many forms, such as, the violent Durga, the fearsome Kali, the nurturing Parvati, or the gentle Lakshmi, among others. The article deals with the early origins of Shaktism, its philosophical development, and present-day forms. Different denominations of Shaktism, like folk Shaktism, tantric Shaktism and devotional Shaktism are also covered. Besides, the ten basic forms of Goddess (Dasamahavidya), namely Kali, Tara, Shodashi, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala, Matangi and Kamala are discussed with spiritual and philosophical meanings. The article further describes the location of prominent Shakti-piths (seats of Goddess) like 4 Adipithas, 51 Satipithas and 108 Shakitpithas. Other stuffs like Goddess of contemporary times, major festivals, modern-day popularity of shaktism, etc. are incorporated to make the article more comprehensive.
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Asad, Fayaz, Muhammad Adil, Nasrullah Khan, Mukund Palat Rao, Abdulwahed Fahad Alrefaei, Mikhlid H. Almutairi, and Sajid Ali. "Reconstruction of July-September Standardized Precipitation-Evapotranspiration Index (SPEI) for the Hindu Kush region of Northern Pakistan." Environmental Research Communications, April 24, 2024. http://dx.doi.org/10.1088/2515-7620/ad431f.
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Abstract The Prolonged drought resulting from global warming is considered an important factor affecting the Asia's socioeconomic growth of West Asia, with a significant impact on the dynamic forecasting of water supply and forest ecosystems. In such a scenario, Understanding future long-term drought (SPEI) changes is crucial for accurately forecasting regional drought shifts in the Hindukush region. In this study, a 517-year (1506-2022 CE) long tree-ring width chronology of the Himalayan Cedar (Cedrus deodara D. Don) from the eastern Hindukush has been developed. The July-September SPEI has revealed a positive and significant relationship (r = 0.633, p < 0.001) with tree growth, which leads to SPEI reconstruction from AD 1626 in the Hindu Kush Region. Our reconstruction model has explained 40.01% of the climate variance during the instrumental period from AD 1965 to 2018. Fourteen wet periods (≥ 3 years) were observed before the instrumental period, specifically in C.E. 1629–1635, 1638–1658, 1666–1674, 1680–1701, 1715–1724, 1770–1776, 1794–1797, 1802–1810, 1822–1846, 1850–1857, 1872–1881, 1883–1890, 1906–1914, and 1921–1937. Similarly, twelve dry summer periods were also observed in the past 339 years, such as C.E. 1659–1665, 1675–1679, 1702–1714, 1725–1769, 1777–1793, 1798–1801, 1811–1821, 1847–1849, 1858–1871, 1891–1905, 1915–1920, and 1938–1963. Nevertheless, AD 1663 was individually the wettest (with a value of 2.13), while AD 1754 was the driest (-0.99) year. The spatial correlation analysis and its comparisons with Karakoram-Himalayan drought and precipitation reconstructions have convincingly confirmed the reliability of our SPEI reconstruction. Consequently, this reconstruction can effectively serve as a proxy for large-scale drought variability in the Hindu Kush region of northern Pakistan. Our findings strongly suggest the considerable dendrochronological potential for further climatological studies in the western Hindu Kush Mountains System.
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Khan, Nasrullah, Narayan Prasad Gaire, Oimahmad Rahmonov, and Rafi Ullah. "Multi-century (635-year) spring season precipitation reconstruction from northern Pakistan revealed increasing extremes." Scientific Reports 14, no. 1 (January 2, 2024). http://dx.doi.org/10.1038/s41598-023-50819-5.
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AbstractThe Hindu Kush Himalaya region is experiencing rapid climate change with adverse impacts in multiple sectors. To put recent climatic changes into a long-term context, here we reconstructed the region’s climate history using tree-ring width chronologies of climate-sensitive Cedrus deodara and Pinus gerardiana. Growth-climate analysis reveals that the species tree-growth is primarily limited by moisture stress during or preceding the growing season, as indicated by a positive relationship between the chronology and precipitation and scPDSI, and a negative one with temperature. We have reconstructed 635 years (1384–2018 CE) of February–June precipitation using a robust climate reconstruction model that explains about 53% variance of the measured precipitation data. Our reconstruction shows several dry and wet episodes over the reconstruction period along with an increase in extreme precipitation events during recent centuries or years. Long, very wet periods were observed during the following years: 1392–1393, 1430–1433, 1456–1461, 1523–1526, 1685–1690, 1715–1719, 1744–1748, 1763–1767, 1803–1806, 1843–1846, 1850–1855, 1874–1876, 1885–1887, 1907–1909, 1921–1925, 1939–1944, and 1990–1992, while long dry periods were observed during the following years: 1398–1399, 1464–1472, 1480–1484, 1645–1649, 1724–1727, 1782–1786, 1810–1814, 1831–1835, 1879–1881, 1912–1918, 1981–1986, 1998–2003, and 2016–2018 CE. We found predominantly short-term periodicity cycles of 2.0, 2.2, 2.3, 2.4, 2.6–2.7, 2.9, 3.3, 4.8, 8.1–8.3, and 9.4–9.6 years in our reconstruction. Spatial correlation analyses reveal that our reconstruction is an effective representation of the precipitation variability in the westerly climate-dominated areas of Pakistan and adjacent regions. In addition to the influence of regional circulation systems like western disturbances, we found possible teleconnections between the precipitation variability in northern Pakistan and broader-scale climate modes or phases like AMO and ENSO. The study also highlights the prospects of tree-ring application to explore linkages between western disturbance, increasing intensity and frequency of extreme climate events, and analysis of long-term atmospheric circulation over the western Himalayan region.
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Petty, Sheila. ""Interstitial Spaces and Sites of Struggle": Displacement, Identity, and Belonging in Contemporary French Accented Cinema." Mashriq & Mahjar: Journal of Middle East & North African Migration Studies 9, no. 1 (May 10, 2022). http://dx.doi.org/10.24847/v9i12022.318.
Full textAbstract:
This essay focuses on three “accented cinema” films that creatively blend the autobiographical, performative, fictional, and documentary to interpret how identities are created at the intersection of displacement and belonging and are shaped by selective and multiple affinities to colonial cultures, ancestral cultures, and adopted host cultures. The films represent historical “moments” and follow a historical chronology, highlighting the permanency of being displaced and displacement in France, the said Republic of Equality. Watani: un monde sans mal (Watani: A World Without Evil, 1998) by Med Hondo depicts several racist incidents in Paris, including the Sans-Papiers Affair of 1996; La Marche (The Marchers, 2013) by Nabil Ben Yadir recreates the 1983 Marseilles to Paris “Marche Pour l’Egalité et Contre le Racisme”; and Paris Stalingrad (2019) by Hind Meddeb and Thim Naccachechronicles refugees struggling to make a home for themselves in street camps in the Stalingrad district of Paris.