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Academic literature on the topic 'Hindu in literature Gods'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Hindu in literature Gods"

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Gutiérrez, Andrea. "Jewels Set in Stone: Hindu Temple Recipes in Medieval Cōḻa Epigraphy." Religions 9, no. 9 (September 10, 2018): 270. http://dx.doi.org/10.3390/rel9090270.

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Scholarship abounds on contemporary Hindu food offerings, yet there is scant literature treating the history of food in Hinduism beyond topics of food restrictions, purity, and food as medicine. A virtually unexplored archive is Hindu temple epigraphy from the time that was perhaps the theological height of embodied temple ritual practices, i.e., the Cōḻa period (ninth-thirteenth centuries CE). The vast archive of South Indian temple inscriptions allows a surprising glimpse into lived Hinduism as it was enacted daily, monthly, and annually through food offerings cooked in temple kitchens and served to gods residing in those temples. Through analyzing thousands of Tamiḻ inscriptions from the tenth through the fourteenth centuries CE, I have gleaned information concerning two distinct material cultural facets. (1) The practice of writing these rare but remarkable recipes which themselves are culinary textual artifacts has allowed us to access (2) Hindu food offerings of the past, also complex, sensory historical artifacts. In exploring these medieval religious recipes for the first time, I aim to show: the importance that food preparation held for temple devotees, the theological reality of feeding the actual bodies of the gods held in these temples, and the originality of the Cōḻa inscriptional corpus in bringing about a novel culinary writing practice that would be adopted more extensively in the Vijayanagara period (fourteenth-seventeenth centuries CE). This study, a radical new attempt at using historical sources inscribed in stone, sheds new light on medieval Hindu devotees’ priorities of serving and feeding god. The examination of this under-explored archive can help us move our academic analysis of Hindu food offerings beyond the hitherto utilized lenses of economics, sociology, and anthropology. Further, it contributes to our understanding of medieval temple worship, early culinary studies, and the history of food in India.

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Sutama, I. Wayan. "Penjor Sebagai Simbol Pencitraan Diri Umat Hindu di Kota Mataram." Ganaya : Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (March 17, 2020): 51–74. http://dx.doi.org/10.37329/ganaya.v3i1.422.

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In contemporary development, the penjor is increasingly being used both as a means of religious rituals and as a profane means. This research focuses on 3 questions 1). What is the process of the emergence of penjor in the city of Mataram? 2). What are the types, functions, and meanings of penjor in the city of Mataram? 3). How is penjor a symbol of the self-image of Hindus in the city of Mataram? This study uses a qualitative descriptive approach that emphasizes the interpretation of denotative and connotative meanings by using the theory of symbolic and semiotic interactionism. Data collection techniques by observation, interview, literature study, and documentation. The results of the analysis include: 1) The appearance of penjor in the city of Mataram began with the history of the attack of the Karangasem kingdom to Lombok. The increasingly safe situation of Lombok encourages the transfer of the Karangasem community to Lombok which carries Balinese Hindu traditions, including penjor, 2) Penjor is divided into 2 types namely ceremonial penjor and ornamental penjor. Penjor ceremony is made from bamboo with curved edges, the trunk is decorated with Ambu (young palm leaves) or Busung (young coconut leaves) filled with accessories. Penjor ceremony functioned as a means of religious rituals (god yadnya) and Manusa yadnya. The meaning of penjor symbolizes the mountain and its contents where the gods come from, as a form of expression of gratitude for the gift given by God and the celebration of Galungan. The commodification of penjor in the city of Mataram is still in a standard form but has begun to use a combination of natural and synthetic ingredients. 3) Penjor is a symbol of the self-image of Hindus, showing internal solidarity with other Hindus and externally to present the front stage as a Hindu that refers to the aesthetic and artistic values of religious ritual symbols that contain the values of the Satyam, Siwam, Sundaram.

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Prasetyo, Darma, Relin, D.E., and Poniman Poniman. "Serat Wedatama K.G.P.A.A Mangkunegara IV (Kajian Teologi Hindu)." Jurnal Penelitian Agama Hindu 3, no. 1 (June 10, 2019): 101. http://dx.doi.org/10.25078/jpah.v3i1.823.

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<p><em>It is a pride for the Javanese people in particular as well as the Indonesian people in general, because the previous ancestors inherited many priceless literary works. One of the literary works that is still studied and infused by the Javanese community is Serat Wedatama. Wedatama fiber is a literary work in the form of songs that are classified as didactic moralistic, as stated in Pangkur Pupuh which reads: sinawung resmining kidung, which means: decorated with the beautiful song (tembang). Didactic literary work in Javanese society is a piwulang literature that gives moral guidance which should be carried out by humans. Serat Wedatama is the work of Kanjeng Gusti Pangeran Adipati Arya (K.G.P.A.A) Mangkunegaran IV.</em></p><p><em>The author is interested in examining Hindu Theology in Serat Wedatama K.G.A.A Mangkunegara IV, with problems namely: 1) How is the structure in Serat Wedatama K.G.P.A.A Mangkunegara IV ?. 2) What is the function of Serat Wedatama K.G.A.A Mangkunegara IV ?. 3) What is the meaning of Hindu theology contained in the Fiber Wedatama K.G.A.A Mangkunegara IV ?. This study aims to describe the structure, functions and theology of Hinduism contained in Serat Wedatama K.G.A.A Mangkunegara IV. Accurate data is obtained by using several literature studies, the basis of concepts and theories, namely Talcott Parsons Functional Structural theory and Habermas Hermeneutics theory, and research models. This research method, which starts from the type and approach of research, methods of data collection, literature study, documentation studies, data analysis techniques, and methods of presenting results. Data analysis</em><em> </em><em>was performed using descriptive-qualitative analysis techniques. The results of this study indicate that the Serat Wedatama structure consists of five pupuh, namely: Pangkur, Sinom, Pucung, Gambuh and Kinanthi. The number of Serat Wedatama temple is 100 stanzas. The functions obtained in Serat Wedatama are: Art Functions, Social Functions, Cultural Preservation Functions, Religious Functions, and Spiritual Functions. Can be explained that the meaning of Hindu Theology contained in the Fiber Wedatama KGPAA Mangkunegara IV, namely God Almighty (Hyang Tunggal), God All Sources (Hyang Widhi), God Is Everywhere (Hyang Most Holy) and God Who Is Acintya (Hyang Sukma ) which is parallel to the divinity in Siva Tattva. In essence God is the source of everything that exists in the universe and becomes the place for the return of everything. The One God, though still in place, does not move, but His speed exceeds the mind, precedes the speed of movement of the Gods, God is unthinkable, very magical, everywhere, and permeates everything.</em></p>

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Yasa, Putu Dana. "Teologi Kepemimpinan Hindu: Kepemimpinan Berlandaskan Ketuhanan." Khazanah Theologia 3, no. 1 (January 30, 2021): 13–24. http://dx.doi.org/10.15575/kt.v3i1.10257.

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Leadership theology is part of theology in general, and even various types of theological studies can be raised as long as it understands the frame work of theology itself. Leadership theology is two different areas of science, theology is in the area (Paravidya) while leadership is in the area (Aparivdya). Leadership theology is basically one solution to the decline in the quality of leaders in the modern era. A leader does not only master the teachings of leadership in general, but also must have a basic understanding of theology so that when leading, the leader will realize that his leadership will be directly accountable to God. This study is included in qualitative research. The data was collected by means of literature study. Novelthy (findings) in this study, namely the theology adopted by a leader will determine every decision taken by a leader. In addition, the experience of a leader will affect the leadership style and become a memory so that it will be a reflection of every leader's actions. An understanding of leadership and understanding of theology are a strong basis for a leader in carrying out his duties as God's representative to manage the universe.

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Prasanna Kumar, S., A. Ravikumar, L. Somu, P. Vijaya Prabhu, and Rajavel Mundakannan Subbaiya Periyasamy Subbaraj. "Tracheostomal Myiasis: A Case Report and Review of the Literature." Case Reports in Otolaryngology 2011 (2011): 1–3. http://dx.doi.org/10.1155/2011/303510.

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“Myiasis” is considered in Hindu mythology as “God's punishment for sinners.” It is known to infest live human or animal tissue. Literature abounds with reports of myiasis affecting the nasal cavity, ear, nonhealing ulcers, exophytic malignant growth, and cutaneous tissue. But report of myiasis of the tracheal stoma is rare. Only a few cases of tracheal myiasis have been reported in literature. We report a case of tracheostomal myiasis in an elderly male. The species which had infested the stoma was identified asChrysomya bezziana, an obligate parasite. This is to our knowledge the first case report of an obligate parasite (Chrysomya bezziana) infestation of the tracheostoma from India.

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Banerji, Chitrita. "The Propitiatory Meal." Gastronomica 3, no. 1 (2003): 82–89. http://dx.doi.org/10.1525/gfc.2003.3.1.82.

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This article is an analysis of the varied ways in which the meal has been used as a tool for appeasement and propitiation in Bengali Hindu society from ancient times. Bengal is a region that is naturally fertile and yet is often subjected to the fearsome destruction of floods and cyclones. The uncertainty of life has always been palpable here. The numerous rivers that make the region a delta also made Bengal the last hinterland of Aryan exploration and settlement in ancient times. Pre-Aryan inhabitants, whom historians describe as proto-Australoid, subscribed to animistic beliefs, which blurred the line between this world and the next. Their funerary practices involved serving food to supernatural creatures who inhabited the earth. In such a region, the imposition of the Hindu caste system, which attributed preeminence to the Brahmins and the males, further increased the sense of vulnerability on the part of a large section of the population'women and members of the lower castes. Mythic notions of food as something with which to appease a dangerous creature eventually translated into the social custom of serving carefully prepared meals to gods, Brahmins, males and other beings with power and superiority. The article presents examples from mythology, religious texts, literature and even film, to illustrate this custom. Widows were particularly vulnerable in Bengali Hindu society. They were not allowed to remarry and also blamed for the death of their husbands. The rituals and deprivations of a widow's life provide the most poignant instances of appeasement through food. One of the best-known rituals of propitiation is the Bengali feast of Jamaishashthi, when the son-in-law is invited by his wife's family and served an elaborate multi-course meal. He is also given expensive gifts. The purpose of the ritual was to ensure that he treats his wife well and protects her from being treated too abusively by his mother and sisters. The practice has survived in modern times even though it has lost much of its potent significance.

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Istri Dwi Wulandari, Anak Agung, I. Wayan Mandra, and Gek Diah Desi Sentana. "NILAI-NILAI PENDIDIKAN AGAMA HINDU YANG TERKANDUNG DALAM GEGURITAN LUBDAKA." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 1. http://dx.doi.org/10.25078/jpah.v2i1.439.

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<p><em>Geguritan</em><em> Lubdaka</em><em> is one of the classic literary works containing a lot of moral knowledge and religion. The teachings in Geguritan</em><em> Lubdaka</em><em> provide motivation in improving the spiritual quality of human beings. Judging from its contents as a whole Geguritan</em><em> Lubdaka </em><em>contains many religious teachings as well</em><em> </em><em>as religiou</em><em> </em><em>ceremonies (rituals) and speech (advice). The problem will be discussed, among others, (1) How is the structure of Geguritan Lubdaka, as one of the traditional literary works of Bali, (2) What is the function of Geguritan Lubdaka when associated with the social and religious (religious) environment ?, (3) Values What kind of Hindu Religious Education is contained in Geguritan Lubdaka ?. Theories used to analyze problems are: structuralism theory, functional theory, and value theory. The method used is: Type of Research and research approach, Data Types and Data Sources, Data Collection Techniques which include Observation, Interview, Library Studies and Documentation, Data Analysis include descriptive analysis methods and hermeneutic analysis methods, and the last method of data analysis.</em><em></em></p><p><em>The function of Geguritan Lubdaka in social environment as the media of individual and group entertainer, giving message and meaning so that we can control ourselves from negative things, indirectly Geguritan Lubdaka also can be used as education media in teaching Dharma Gita especially Hindu religion, and can unite individual into one group (Sekaa Santi). While the function of divinity or religion can be seen through the figures of the gods that are found in Geguritan Lubdaka, such as Lord Shiva and God Yama. Furthermore, based on the analysis of the structure can be disclosed the values of Hindu religious education contained in Geguritan Lubdaka namely the value of tattwa education (philosophy of Religion), the value of moral education (ethics) and the value of education ceremony. The point between literature and religion has a very close relationship and has an important role in supporting religious activities, and does not leave its limitations. So philosophy, ethics and ceremony are the basic concepts of Hinduism that have an important role in the Geguritan Lubdaka.</em><em></em></p>

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Chatterjee, Partha. "The State of Exception Goes Viral." South Atlantic Quarterly 120, no. 1 (January 1, 2021): 194–200. http://dx.doi.org/10.1215/00382876-8795842.

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The recent protests against the Citizenship Amendment Act have been widespread, spontaneous, and without the active sponsorship of political parties. They have brought out on the streets thousands of students and women who have never before participated in political rallies. What is the significance of this movement as a point of resistance against authoritarian Hindu nationalism? What does it mean for the future of Indian democracy?

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Perdana ; Rahadhian P. Herwindo, Aditya Bayu. "STUDY ON ARCHITECTURAL RELATION OF ANCIENT MATARAM HINDU CANDI AND VĀSTUŚĀSTRA." Riset Arsitektur (RISA) 4, no. 03 (May 30, 2020): 234–51. http://dx.doi.org/10.26593/risa.v4i03.3930.234-251.

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Abstract - Classical Indian architectural principles and tradition has been collected and preserved in a vast body of literature collectively known as the Vāstuśāstra. This branch of classical Indian knowledge is a realization of Hindu ideals in terms of architectural edifice, which significantly influence the religious architecture of the Indian cultural sphere which extends to the medieval Island of Java. Even though Indian influences are recognizable in the design of Javanese Hindu candis from the Ancient Mataram era, to what extend the Indian vāstuśāstra was followed is less obvious, for the Javanese candis contain some architectural elements that are not found in vāstuśāstra or Indian temples. By identifying and comparing vāstuśāstra and ancient Indian temples with Javanese candis, it should bring more clarity on which elements are part of the Indian culture continuity and which are part of the local genius. By doing so, the relation between Javanese candi and vāstuśāstra could be reasonably deduced. In this study, a comparative and qualitative method with with historical and textual approach is used. The author focuses on the overall form of the elevation as well as the mass and spatial arrangement. This study would collect and compare the relevant parts of vāstuśāstra as well as Indian examples obtained from literary studies with datas from six samples of Mataram era candis, three from the early period and three from the midclassic period.Comparison by the author shows several results. Firstly, the elevation of Mataram era Hindu candi fits into the basic mould of Indian temples as described in the vāstuśāstra, with seven distinct elements in the vertical direction termed Upapīṭha, Adhiṣṭhāna, Pada, Prastara, Gala, Śikhara, and Stūpi. However, various architectural details of these elements have marked differences from the norms of Indian temples and from what is instructed in the Vāstuśāstra. The distinctive Javanese Kala-Makara for example, does not conform to the Indian Toraṇa-Makara described in Mānasāra. Some Javanese elements has no Indian prototype at all. Secondly, the mass and spatial arrangement of Javanese candis have even more pronounced difference than Indian temples. The typical Javanese arrangement of main temple opposing three secondary temples in a row is not found in India. Conversely, Indian arrangement with an attaching Maṇḍapa in front of the main temple tower is not present in Java at all. In the case of orientation, Javanese candis may be oriented to west or east, while Indian temples overwhelmingly preferred east.The result of this study suggests that the relation between Javanese candi and the vāstuśāstra is a loose and flexible one; vāstuśāstra is used on some aspect such as the basic temple shape but disregarded in the details and ornaments. Javanese candi designers freely adopts and discards various parts of the vāstuśāstra according to prevailing conditions. Those conditions might be due to local materials and taste which form distinctive traits of local genius. Javanese designers never sought to replicate a perfect imitation of Indian temples in Java; rather, Javanese designers shows a creative and selective attitude in responding to foreign influence which yields the innovative and unique design of candi. In the oldest phases, Indian influences can be detected in such a way that candi can be considered an Indian export that has been localized. As time goes, especially since the time of Prambanan, Indian prototype becomes more difficult to discerned until candi becomes a thoroughly local architectural product.Key Words: Javanese candi, Indian temple, Vāstuśāstra, Ancient Mataram

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Rajesh, M. N. "Travel of Bonpo Gods from the Eurasian Borderlands to the Tibetan Culture Area and the Borderlands of North-east India." Kawalu: Journal of Local Culture 5, no. 1 (June 30, 2018): 71. http://dx.doi.org/10.32678/kawalu.v5i1.1874.

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Abstract Popular writing has brought about an image of Hindu deities that are seen as a part of Hinduism only and Hinduism is also seen as a religion of the Indian subcontinent. While this may be largely true in many cases, it forces us to look at Hinduism in very Semitic terms as a closed religion. On the contrary we see that there was a considerable travel of gods and goddesses from other religions into Hinduism and vice versa. And thus negates the idea of Hinduism as a closed system. This therefore brings us to the problem of defining Hinduism which is by no means an easy task as there is no agreement on any singular definition. Pre-modern India had more contacts with her neighbours and thus central Asia and south East Asia emerge as some of the main regions where Indian influence is seen in many aspects of life. Even to a casual observer of both central Asia and South East Asia we see that there striking Indian influences in culture, religion and other aspects of life. All of them are not part of the textual literature that has become very nationalistic in the recent past and this tends to also dismiss the earlier writings as western Eurocentric. It is true that there is a great element of eurocentricism in the earlier writings but one point that needs to be highlighted is that these earlier writings also faithfully portrayed many aspects like iconography etc. in a very descriptive manner that focused on the measurements, likeness, colour and other associated characteristics of the statues. Such trends are clearly visible in the writings of Jas Burgess,E.B Havell etc. who were influenced by the dominant paradigm in contemporary Europe of the 1850‟s where the duty of the historian was to just record. Such an approach was informed by the writings of the German philosopher Leopold Von Ranke. Though there are certain value judgments at the end of the chapter, the main narrative is a dry as dust and it is easy to decipher the characteristics or reconstruct the iconographic programme in any shrine and by extension the religious practices. In the modern period , where the dominant forms of anti-colonial struggles led to a writing of nationalist history succeeded by Marxist influenced social histories in many parts of Asia, the identification of the national boundaries and national cultures also extended to religions and many aspects were either muted or totally obliterated in history writing to present a homogenous picture. Thus, we have a picture of Hinduism and Buddhism that fits in with the national narratives. Such a collapse of categories is there in the borderland of India where the cultural boundaries are not clearly marked as also h religious boundaries. One single example that illustrates this assertion is the portrayal of Sri Lanka as a Sinhala Buddhist region with the Tamil regions of Sri Lanka marked off as separate entity and both being largely exclusive. In the Buddhist temples of Sri Lanka, one finds firstly the statue of Ganesha and later the images of Karthikeya and also the god Shani or Saturn. This image of a Buddhist monastery sharply contrasts with the highly buddhistic space of a Sinhala Buddhist temple where non-Buddhist elements are not found.

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Dissertations / Theses on the topic "Hindu in literature Gods"

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Holt, Amy-Ruth. "Shiva's divine play art and literature at a South Indian Temple /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1196129102.

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Wessels-Mevissen, Corinna. "The gods of the directions in Ancient India : origin and early development in art and literature, until c. 1000 A.D. /." Berlin : D. Reimer, 2001. http://catalogue.bnf.fr/ark:/12148/cb38867430t.

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Texte remanié de: Ph.D.. Titre de soutenance : The formation and early development of the brahmanical group of directional guardian deities in Indian art, until c. 1000 A.D.
Bibliogr. p. 117-127. Index.

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Aguirre-Sacasa, Roberto. "Food of the Gods." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26715.

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The thesis is a short novel, Food of the Gods, followed by a critical afterward and bibliography.
In Food, four graduate students, all to varying degrees perverse, come together in a cabalistic union. Bored and desperate, they begin to transgress a series of taboos, eventually performing communal acts of aggression, murder, and even cannibalism. Frank West, one of the students, is the novel's narrator and questionable moral center. It is through his confession that the four's "monstrous deeds" are filtered through.
Thematically, Food examines the potential for evil in individuals, as well as the group dynamics which encourage such acts of violence to erupt.
The required critical afterward looks at cannibalism as a literary trope in Food and Joseph Conrad's Heart of Darkness, discussing how the athropophagous act can be read as a symbolic one, simultaneously creating and destroying boundaries between various dichotomies (such as eater/eaten or self/other) related to notions of identity.

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Kowalzig, Barbara. "Singing for the gods." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270429.

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Nye, Malory. "'A place for our Gods' : the construction of a Hindu temple community in Edinburgh." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/20069.

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This is an examination of the various ways in which Hindu religious traditions are being adapted and reinterpreted by people of Indian descent, now living in Edinburgh. It looks in particular at the development of worship in the context of an Edinburgh Hindu temple (Mandir), and how those involved in the temple project are constructing the notions of 'community' and 'Hinduism' around themselves. The Hindu population of approximately one thousand are divided into various groups and factions - particularly in terms of regional identity (mainly Panjabi and Gujarati) and migration history (approximately half were once resident in East Africa). Two communal institutions attempt to work across these lines of division - the temple, and a cultural organisation called the Edinburgh Indian Association. As they are an 'ethnic' minority group, it is important to consider the means by which religious and cultural ideas are being produced through interaction between Hindus and white Scots. Although principles of boundary maintenance and reactive ethnicity are useful for understanding these processes, it is also important to consider that notions of ethnic identity are often an area of intense creativity, and such creativity is as much the result of relationships within an 'ethnic' group as those between such groups. Edinburgh Hindus are reacting as much against each other as against white Scottish society. The presence of the Mandir is helping to produce several important changes within this population. Firstly, it is one of the main areas where this sense of ethnic identity is being developed. Secondly, it is a major social arena, in which the different groups and factions choose to gather together, and by doing so it encourages (and helps to construct) a sense of community. Thirdly, the notion of what it means to be a Hindu - and also of what 'Hinduism' actually is - is having to undergo rather considerable modification to accommodate the coming together of these different regional traditions. In fact, the notion that there is such a thing as 'Hinduism' is not without problems, since there are strong arguments to make that in India itself the various 'Hindu' religious traditions are not variations on a common religion, but actually distinct religions. At the same time, however, the notion that Hinduism is a unification of these diverse systems has a strong appeal to many Hindus, and has been used as the basis for several important reformist movements - such as Arya Samaj and Swaminarayan, as well as the 'counter-reformist' version of Hinduism called Sanatan Dharrn. These three traditions have been very important within the various Hindu diasporas, particularly in East Africa, and indirectly have had a strong influence in Edinburgh. However, to understand the role of Hinduism within the Edinburgh Mandir, it is also necessary to understand both the history of the temple project and of the community that is based around it. This is discussed with reference to the present day structures and organisation of the temple, the plans for the future, and the political relations between the temple leaders. This also provides the background for understanding the forms of worship that are being developed at the temple meetings. The main religious gathering - called a satsang - is first described, and then discussed with reference to how it is used as a forum in which the different regional Hindu traditions can come together without being too radically compromised. This is particularly because of the symbolic nature of these types of worship, which allow for multiple meanings and understandings within a common ritual form. This use of temple worship as an arena for divergent religious traditions is part of a process in which the temple congregation is becoming identified as a community, and at the same time this community is becoming identified with the wider concept of the 'Hindu community'. This construction is 'imagined' to a large degree by external agencies, it is also becoming an important symbolic idea (again with multiple meanings) for most Hindus living in Edinburgh. These processes of ideological construction are occurring at the same time as the physical construction of the temple building. That is, as the shape of the building is designed and constructed, the community itself - along with the notion of Hinduism - are also being created out of divergent elements. Although the temple building will one day be complete and concrete, the construction of the notions of Hinduism and community can never be complete, they are always fluid and indefinite.

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Kim, Bo-Young. "Indefinite boundaries reconsidering the relationship between Borobudur and Loro Jonggrong in Central Java /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1467888511&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Johnston, Jennifer H. "Exploring Queer Possibilities in Jeanette Winterson's The Stone Gods." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1383575341.

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Hill, Mark. "Neil Gaiman's American Gods: An Outsider's Critique of American Culture." ScholarWorks@UNO, 2005. http://scholarworks.uno.edu/td/282.

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In 2001, Neil Gaiman published American Gods, a novel of American life and mythology. As a British author living in the United States, Gaiman has a powerful vantage point from which to critique American culture, landscape, and ideology. Rich with re-invented deities, legends, mythic creatures, and folk heroes cast in a decidedly American mold, American Gods examines the American character, evaluating the myths and beliefs of the culture from the vantage point of an outsider. By examining the character's allegiance to particular cultural legacies (Wednesday as the American con artist, Shadow as the cowboy), I intend to assess this outsider's understanding of what it means to be an American.

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Nirenburg, Gabriela A. "The Gods Within: Checkhov, Lorca, and the Internalization of Tragic Fate." Oberlin College Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1480884187543559.

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Amaral, Tiago Kern do. "Intertextuality in Neil Gaiman's American Gods." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/143658.

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A presente dissertação consiste em um estudo do romance Deuses americanos de Neil Gaiman levando em consideração suas conexões a outros textos bem como inserções de diversos textos provenientes de outros trabalhos na prosa do romance. A proposta de leitura do texto de Gaiman segundo este trabalho utiliza os conceitos de intertextualidade e arquétipos de forma a analisar a relação entre a trama de Deuses americanos às várias utilizações de textos cuja escrita “original” não é atribuída ao autor do livro inseridos (ou referenciados) na prosa do romance. Embora o objeto de estudo seja comumente visto como um livro difícil de ser categorizado dentre de um certo gênero, a proposta desta dissertação é demonstrar que o movimento e o fluxo contínuo de discursos (textos) e estilos na prosa do romance remonta a uma visão de um estrangeiro sobre os Estados Unidos e como o país foi criado: ou seja, que ele é não somente um ponto geográfico de confluência de muitos povos, mas também de muitas crenças e culturas que, de um modo ou outro, trouxeram os seus deuses consigo. A análise do uso de intertextos, intratextos e arquétipos no romance está estruturada em três capítulos centrais: o primeiro contextualiza os mitos que aparecem no romance e discute a questão de gênero literário do livro, além do conceito de América no texto de Gaiman. O segundo capítulo examina o uso de mitos por Gaiman em relação a outros trabalhos, tanto os manuscritos antigos de crenças pagãs quanto instâncias mais modernas de mito e alegoria, além de estudar as conexões entre Deuses americanos e outros textos escritos por Gaiman de acordo com o conceito de intratextualidade proposto por Affonso de Sant’Anna. Por fim, o terceiro capítulo se concentra no uso pontual de intertextos no romance, organizando-os entre alusões literárias, referências à cultura pop, além de estudar o conflito entre a era digital e o antigo reinado da fé religiosa, sem deixar de investigar o uso de arquétipos e apropriação na prosa do romance. O trabalho, assim, tem como objetivo verificar a alegação de que a qualidade intertextual do romance é essencial tendo em vista sua trama e cenário, bem como a afirmação de que ele redefine o conceito da América do final dos anos 90 como um espaço multicultural, dinâmico e mítico.
This thesis consists of a study of Neil Gaiman’s American Gods in the light of its connections to other texts as well as the punctual insertions of various texts from other works in the novel’s prose. The proposed reading of Gaiman’s text employs the concepts of intertextuality and archetypes in order to further analyze the relation of the plot of American Gods to the various uses of texts - that were not originally written by the book’s author – which are inserted (or alluded to) in the novel’s prose. Although the object of study is generally seen as a book that is hard to brand within a certain genre, this thesis’ approach to the novel demonstrates that movement and the continuous flow of speeches (texts) and styles in the novel’s prose comprises an outsider’s view of America and how the country came into existence – that is, that it is the geographical conflux not only of many peoples, but also of many beliefs and cultures, which in some way or other brought their gods with them. This examination of the use of intertexts, intratexts and archetypes in the novel is structured in three main chapters: The first chapter contextualizes the myths that appear in the novel and discusses the issues of genre and the concept of America in Gaiman’s text. The second chapter analyzes Gaiman’s use of myths in relation to other works – the original manuscripts of ancient beliefs as well as modern instances of myth and allegory – along with the connections between American Gods and Gaiman’s other works according to Affonso de Sant’Anna’s concept of intratextuality. Finally, the third chapter focuses on the punctual uses of intertexts in the novel, breaking them down into literary allusions, references to pop culture and the conflict between the digital era and the age of religious faith, and the use of archetypes and appropriation in the novel’s prose. At the end of the work, I aim to assert my belief that the intertextual nature of the novel is essential to its plot and setting, and re-defines the concept of late-90’s/early 2000’s America as a multicultural, dynamic mythical space.

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Books on the topic "Hindu in literature Gods"

1

The gods of the directions in ancient India: Origin and early development in art and literature (until c. 1000 A.D.). Berlin: Reimer, 2001.

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Gods and goddesses in Indian art and literature. Delhi: Bharatiya Kala Prakashan, 2011.

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Aśvin: The twin gods in Indian mythology, literature & art. Delhi: Pratibha Prakashan, 2005.

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Bhāṭī, Pushpā. Rājasthāna ke loka devatā evaṃ loka sāhitya. Bīkānera, Rājasthāna: Kavitā Prakāśana, 1991.

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Krishna and Hinduism. North Mankato, Minn: Smart Apple Media, 2003.

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Husain, Shahrukh. Demons, gods & holy men from Indian myths & legends. New York: P. Bedrick Books, 1995.

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Husain, Shahrukh. Demons, gods & holy men from Indian myths & legends. New York: Schocken Books, 1987.

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Kerven, Rosalind. The slaying of the dragon: Tales of the Hindu gods. London: Deutsch, 1987.

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Balarama im Mahabharata: Seine Darstellung im Rahmen des Textes und seiner Entwicklung. Wiesbaden: Harrassowitz, 1998.

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Mathur, Bhakti. Amma, tell me about Ramayana! The Peak, Hong Kong: Anjana Publishing, 2013.

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Book chapters on the topic "Hindu in literature Gods"

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Abidi, Shuby. "Annihilation of God in Hindi Literature." In Premchand on Culture and Education, 102–6. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003242260-34.

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Goshen-Gottstein, Alon. "From Hindu God to Hindu gods: Confronting the Particularity of Hindu Deities." In Same God, Other god, 147–71. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-45528-4_12.

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Colledge, Ray. "The Hindu gods and goddesses, holy rivers." In Mastering World Religions, 167–72. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_21.

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Oddie, Geoffrey. "Missions and Museums: Hindu Gods and Other “Abominations,” 1820–1860." In Knowledge Production, Pedagogy, and Institutions in Colonial India, 59–74. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119000_4.

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Rosenstein, Lucy. "Seeking God: Narratives of the Spiritual in Amrita Bharati’s Work and Hindi Poetry." In Religion in Literature and Film in South Asia, 23–44. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230105522_2.

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Lovatt, Helen. "5. Faith in Fate: Plot, Gods, and Metapoetic Morality in Valerius Flaccus." In Fides in Flavian Literature, edited by Antony Augoustakis, Emma Buckley, and Claire Stocks, 85–108. Toronto: University of Toronto Press, 2019. http://dx.doi.org/10.3138/9781487532253-008.

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Gray, Rosemary. "“A Moment in Timelessness”: Ben Okri’s Astonishing the Gods (1995; 1999)." In Temporality in Life as Seen Through Literature, 23–35. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/1-4020-5331-2_3.

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Shetty, Sandhya. "Anandibai Joshi’s Passage to America (and More): The Making of a Hindu Lady Doctor." In New Directions in Literature and Medicine Studies, 281–303. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-51988-7_16.

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Nilges, Mathias. "Contemporaneity and Contradiction: Uneven Temporal Development in Bridgett M. Davis’s into the Go-Slow and Okey Ndibe’s Foreign Gods Inc." In Literature and the Global Contemporary, 177–95. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63055-7_10.

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Huettmann, Falk. "“The Gods Are Angry”: A First-Hand Environmental Account and an Experience of the 2015 Nepal Earthquake in Hindsight towards a New Culture on How to Approach and Live Well with Mother Earth." In Hindu Kush-Himalaya Watersheds Downhill: Landscape Ecology and Conservation Perspectives, 611–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36275-1_30.

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Conference papers on the topic "Hindu in literature Gods"

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"The Concept of Cosmos in Hindu Literature." In 55th International Astronautical Congress of the International Astronautical Federation, the International Academy of Astronautics, and the International Institute of Space Law. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2004. http://dx.doi.org/10.2514/6.iac-04-iaa.6.16.1.01.

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Setyani, T. "Heritage of Hindu-Buddhist Thought: Pradaksina and Prasavya Perspective in Tantu Panggelaran Text." In 2nd Workshop on Language, Literature and Society for Education. EAI, 2019. http://dx.doi.org/10.4108/eai.21-12-2018.2282768.

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Punia, I., Ni Luh Kebayantini, and M. Adityanandana. "The Shifting Role Of Balinese Hindu Women In Religious Life In Denpasar." In Proceedings of the First International Seminar on Languare, Literature, Culture and Education, ISLLCE, 15-16 November 2019, Kendari, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.15-11-2019.2296254.

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.

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Nguyen Thi, Dung. "The World Miraculous Characters in Vietnamese Fairy Tales Aspect of Languages – Ethnic in Scene South East Asia Region." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-1.

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Like other genres of folk literature, fairy tales of Vietnamese ethnicity with miraculous character systems become strongly influenced by Southeast Asia’s historical-cultural region. Apart from being influenced by farming, Buddhism, Confucianism, urbanism, Vietnamese fairy tales are deeply influenced by ethno-linguistic elements. Consequently, fairy tales do not preserve their root identities, but shift and emerge over time. The study investigates and classifies the miraculous tales of peoples of Vietnam with strange characters (fairies, gods, Buddha, devils) in linguistic and ethnographic groups, and in high-to-low ratios. Here the study expands on, evaluates, correlates, and differentiates global miraculous characters, and describes influences of creation of miraculous characters in these fairy tales. The author affirms the value of this character system within the fairy tales, and develops conceptions of global aesthetic views. To conduct the research, the author applies statistical methods, documentary surveys, type comparison methods, systematic approaches, synthetic analysis methods, and interdisciplinary methods (cultural studies, ethnography, psychoanalysis). The author conducted a reading of and referring to the miraculous fairy tales of the peoples of Vietnam with strange characters. 250 fairy tales were selected from 32 ethnic groups of Vietnam, which have the most types of miraculous characters, classifying these according to respective language groups, through an ethnography. The author compares sources to determine characteristics of each miraculous character, and employs system methods to understand the components of characters. The author analyzes and evaluates the results based on the results of the survey and classification. Within the framework of the article, the author focuses on the following two issues; some general features of the geographical conditions and history of Vietnam in the context of Southeast Asia’s ancient and medieval periods were observed; a survey was conducted of results of virtual characters in the fairy tales of Vietnam from the perspective of language, yet accomplished through an ethnography. The results of the study indicate a calculation and quantification of magical characters in the fairy tales of Vietnamese. This study contributes to the field of Linguistic Anthropology in that it presents the first work to address the system of virtual characters in the fairy tales of Vietnam in terms of language, while it surveys different types of material, origins formed, and so forth.

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