Academic literature on the topic 'Influence hindoue'
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Journal articles on the topic "Influence hindoue"
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KUMAR, SANJAY. "Religious Practices among Indian Hindus: Does that Influence Their Political Choices?" Japanese Journal of Political Science 10, no. 3 (October 30, 2009): 313–32. http://dx.doi.org/10.1017/s1468109909990090.
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AbstractThe article focuses on the issue of patterns of religious engagement among Indian Hindus during last decade. It tries to look at both the issue of private religion practiced in the form of offering puja at home and public religion seen in terms of participation in Katha, Satsang, Bhajan-Kirtan etc. by Indian Hindus. Sizeable numbers of Indian Hindus offer puja every day; sizeable numbers of them are also engaged in public religious activities. This is more prevalent among the urban, educated, upper-caste, upper-class Hindus compared to their counterpart. Along with factors, which influence religious practices, is gender. Hindu women are more religious compared to the Hindu men. Similarly, upper-caste Hindus practice religious activities more regularly compared to other Hindus. There is hardly any change in patterns of engagement in religious activities among Hindus over the last five years. The levels of engagement in religious activities also have an impact on voting behavior. The higher the engagement in religious activities, the greater is the support for the BJP and vice versa. Between the 2004 and 2009 Lok Sabha elections, there had been a decline in the vote share of BJP due to its declining popularity amongst all the Hindu voters, but the decline in the support for the BJP is much sharper amongst highly religious Hindus compared to those who are not so religious. Along with other factors, this may be one of the important factors that led to the defeat of BJP in the 2009 Lok Sabha elections. The article draws evidence from the National Election Study 2004 and 2009 conducted by the Centre for the Study of Developing Societies during these two elections.
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Sahabuddin, Wasilah, and Fadhil Surur. "AKULTURASI BUDAYA PADA POLA PERMUKIMAN TRADISIONAL DI KAMPUNG GANTARANG LALANG BATA KABUPATEN KEPULAUAN SELAYAR." TATALOKA 20, no. 4 (November 28, 2018): 373. http://dx.doi.org/10.14710/tataloka.20.4.373-383.
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The process of communication and interaction between indigenous peoples and the outside community gives birth to a distinctive form of cultural acculturation. The process also occurs in traditional communities in Gantarang Lalang Bata. As the center of the kingdom, they have been interacting with people with different cultures between Java, Malay, and Europeans. The purpose of this research is to study the form of cultural acculturation that influences the development. Data collection technique is done through primary data and secondary data. The analytical technique used is descriptive analysis by constructing reality and cultural meaning and approach of a sense of place. The results showed that the pattern of settlement Gantarang Lalang Bata formed an association between human elements and natural elements. Different cultural diversity systems between Hindus, Javanese, Europeans, and Arabs have an influence on the formation of landscapes. Cultural style of Hindu that leads to the tradition of pakammik, the Javanese element refers to the mosque building, the existence of the cannon as an attribute of European elements and tradition and layout associated with Arabic influence. The influence of Javanese culture - Islam became the most dominant side influenced settlement pattern and formed mekka keke as a sense of place from the old village of Gantarang Lalang Bata.
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Titya Dharma, Riska. "KOMUNIKASI PERSUASIF PERADAH SEBAGAI UPAYA PEMBINAAN GENERASI MUDA HINDU DI KECAMATAN TEGALSARI KABUPATEN BANYUWANGI." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 513. http://dx.doi.org/10.25078/jpah.v1i2.290.
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<p><em>The younger generation of Hindus has a responsibility for the existence of Hindus in the future. Peradah is a youthful Hindu organization that aims to unify the vision and mission to maintain the existence of Hindus in District Tegalsari. Persuasive Communication Peradah is used as an effort to foster young generations of Hindus to strengthen and protect the younger generation of Hindu influence of globalization and the existence of other religious people. Empowerment of Peradah as a youth organization of Hindu in Banyuwangi formed a system of kinship and solidarity among the younger generation. Implementation of the work program as a pattern of youth coaching can improve the skills and creativity of the youth. This is done as a role that is considered important and strategic to form a good character for the younger generation of Hindus, especially in District Tegalsari.</em></p><p><em>The main issues discussed are: (1) How Persuasive Communication activities of Peradah in the effort of fostering the young generation of Hindus in District Tegalsari, Banyuwangi Regency. This problem is analyzed using persuasive communication theory. (2) What is the driving factor of youth generation of Hindu through Peradah in Tegalsari Sub-district, Banyuwangi Regency. The second problem was analyzed using action theory based on the assumptions of Parsons and Max Weber (Ritzer, 2011: 49-50). (3) What are the (socio-religious) implications of persuasive communication in fostering the younger generation of Hindus in Tegalsari Sub-district, Banyuwangi District. The theory used is the theory of symbolic interactionism based on the Blumer assumption (Rohim, 2009: 44-45). This research type is qualitative descriptive by using qualitative data. Obtaining data obtained from several methods of observation, interviews, literature, and documentation. </em></p><p><em>The results showed that: (1) the activity of Tegalsari Peradah communications was conducted in a perusiasif way to nurture the young generation of Hindu through various activities in accordance with the work program. (2) the driving factor of the youth generation of Hindu through persuasive persuasion communication that is: cultural value factor, religious value, and social value. (3) Persuasive Communication Peradah in efforts to foster the young generation of Hindus certainly has implications or impacts, both socially and religiously. social implications as follows: 1) The establishment of a sense of harmony and togetherness among Hindu youth in District Tegalsari. 2) The strengthening of social solidarity, both in the environment of the Community and in the life of the community. 3) Anticipate social conflicts in the community. While the religious implications of the younger generation of Hindus are increasingly increasing understanding of the teachings of Hinduism. This can be reflected in the increased sradha and bhakti them against Ida Sang Hyang Widhi Wasa.</em></p>
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Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.
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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.
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Harnika, Ni Nyoman. "Strategi Komunikasi Melalui Media Visual Penyuluh Agama Hindu Pada Masa Pandemi Covid-19 di Kota Mataram." Jurnal SASAK : Desain Visual dan Komunikasi 2, no. 2 (September 29, 2020): 67–74. http://dx.doi.org/10.30812/sasak.v2i2.910.
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The Covid-19 pandemic has a large influence on the social interactions of Hindu religious counselors to communicating Hindus religious teachings. This is due to government policies that apply social distancing or keep a distance of one to two meters, and do not involve large numbers of people who can cause crowds. This policy has led to changes in the social interaction of a Hindu religious counselor in carrying out his duties as an instructor in communicating Hindu"s religious teachings.This study used a qualitative research method that took place in the city of Mataram, with the object of research being Hindu religious extension workers who had a duty area in the city of Mataram.The communication strategy carried out by Hindu religious counselors during the Covid-19 pandemic was to use visual media in the form of pictorial messages containing religious teachings, animations containing stories containing moral messages and religious teachings, and spiritual videos from Hindu saints. This visual media is channeled using whatshap social media because it is considered very effective in disseminating information, is widely used and known to the public. Information is disseminated through group messages, then discussions and questions and answers are held in each group to find out the audience or communicant's feedback. Group communication through whatshap group chat is able to bridge communication between Hindus religious counselors and the assisted community during a pandemic where direct contact and mass gathering in large numbers cannot be carried out.
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Sandria, Arinita. "Pancasila Values In Tradition On The Bali Hindu Community Reviewed From Bali Adat Law And Hindu's Law." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 226. http://dx.doi.org/10.25078/ijhsrs.v2i2.622.
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<p>Adat law is an unwritten law that applies to a particular society. One of adat law that is still valid in Indonesia is Balinese Adat Law which is strongly influenced by Hindu religious law. Adat Law Society of Bali has many traditions related to various religious activities, one of which is <em>ngayah</em>. The development of the times influenced the existence of the <em>ngayah</em> tradition in the Balinese Hindu community. Many Balinese Hindus, especially those outside Bali, currently do not carry out <em>ngayah</em>. This will certainly have a negative impact on the continuation of the ngayah tradition. This is what prompted researchers to conduct research on cultivation in the Balinese Hindu community. The problems raised by researchers in this regard are: 1) How the implementation of Pancasila values contained in <em>ngayah</em> in the Balinese Hindu community; and 2) How is the application of sanctions for Balinese Hindus who do not implement <em>ngayah</em> in terms of Adat Law and Hindu Law</p><p>This research was carried out in a descriptive analytical way, which provides a careful description of the facts that are related to the research. This study uses a juridical empirical approach. This research was conducted in two stages, namely library research (library research) and field data. Data collection techniques in this study were conducted in two ways, namely doku men and interview studies Data analysis was performed using qualitative juridical analysis methods. The location of the study to obtain data in this writing is the library and institutions related to research. The conclusions that can be drawn are: 1) <em>Ngayah</em> as a tradition in the Balinese Hindu community is very full of the values of Pancasila; and 2) Application of sanctions for Balinese Hindus who do not carry out <em>ngayah</em> in terms of Adat Law and Religious Law in general are customary sanctions in the form of <em>danda</em></p>
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Suastiki, Desak Putu Rai Vitri. "ETIKA RELIGIUS DALAM TRADISI RITUAL MAPAG TOYA." Sanjiwani: Jurnal Filsafat 13, no. 2 (September 30, 2022): 206–16. http://dx.doi.org/10.25078/sanjiwani.v13i2.1932.
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The purpose of this research is to conduct a study of religious ethics implemented in the ritual tradition of mapag toya by the Hindu community in Pelapuan Village, Busungbiu Subdistrict, Buleleng Regency, Bali. This research is designed in an interpretive descriptive type in an effort to find answers to the three problem formulations, namely how is the implementation, what is the function, and how is the content of religious ethical values in the mapag toya tradition? This study produced three findings related to religious ethics in the implementation of the mapag toya ritual in the Hindu community in Pelapuan Village,. First, the implementation of the mapag toya ritual involves the procedures for carrying out the ceremony in sequences that comply with the stages that show the systematics of Hindu religious ceremonies. Second, the function of carrying out the mapag toya ceremony is to request the irrigation system, raise awareness of Hindus in carrying out yadnya before Ida Sang Hyang Widhi Wasa, and increase sradha (belief) and bhakti (devotion) of Hindus to Ida Sang Hyang Widhi Wasa because with Thus, Hindus in the current era of globalization can still live up to religious teachings in the midst of the swift influence of modernization. Third, religious ethical values in the mapag toya ceremony are a moral order in which humans are given the opportunity to do good and to harmonize individual desires, emotions and desires that are directed towards a better life. In this regard, in relation to the philosophical dimension, religious ethics in the mapag toya tradition shows the existence of moral principles that guide Hindus in their behavior towards improving the quality of life.
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Mustawhisin, Alfain Nur, Rully Putri Nirmala P, and Wiwin Hartanto. "Sejarah Kebudayaan: Hasil Budaya Material dan Non-Material Akibat Adanya Pengaruh Islam di Nusantara." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 1, no. 2 (July 31, 2019): 54–66. http://dx.doi.org/10.31540/sdg.v1i2.251.
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Indonesia is a country with diverse cultures that live side by side in it. There are various factors that influence the diversity of cultures that Indonesia has, one of which is the influence of foreign parties, it has been known that Indonesia was once influenced by Hindu and Buddhist culture in a long period of time and has instilled cultural values in Indonesia, after influence Hindu and Buddhist culture declined, came new cultures and influences brought by Islam. The arrival of Islam in the form of the influence of religion and culture does not necessarily erase the Indonesian original culture or culture resulting from the acculturation of Hinduism and Buddhism and Indonesia. The arrival of Islam that uses peaceful means tends to be more easily accepted by Indonesian people, by means of Islam that comes peacefully and does not impose its influence and culture, then slowly the development of Islam in Indonesia can develop rapidly, and another way that Islam uses is to alienate culture existing ones with teachings that are considered to be in accordance with Islamic law, so that unconsciously people are led to use Islamic methods through existing cultures, which is why later Indonesian cultures will emerge that are influenced by the existence of Islam in Indonesia, both in material and non-material forms.
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Et al., Made Saihu. "RELIGION AS A CULTURAL SYSTEM: A MULTICULTURALISM EDUCATION MODEL IN BALI BASED ON LOCAL TRADITION." Psychology and Education Journal 58, no. 1 (February 4, 2021): 4198–206. http://dx.doi.org/10.17762/pae.v58i1.1483.
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This study discusses the harmony of Hindus and Muslims in Jembrana Bali is seen from a religious point of view as a cultural system involving both religious adherents. The Ngejot and Male traditions are local traditions that show this Hindu-Muslim harmony. Through the theoretical approach of religion as a cultural system, this ethnographic study emphasizes the importance of embodying religious traditions through local culture. Although the tradition of Male originates from the Islamic tradition, cultural influences are able to encourage adaptation to Balinese customs so that harmony is more easily maintained. Here the Muslims understand their position to protect and respect the dominant culture adhered to by the majority of Hindus in Jembrana Bali. The same thing is done by Hindus who try to show a good response to Muslims by involving them in the tradition of Ngejot which was originally a Hindu tradition of worshiping God, to some extent shown by adjustments so as not to conflict with Muslim beliefs. A wealth of local traditions that shows a portrait of harmony between religious communities in Indonesia and becomes a model for multiculturalism education based on local traditions.
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Nasir, Samina. "Effects of Hindu Civilization on Muslim Culture and Civilization: A Review from Pakistan’s Context." Al-Milal: Journal of Religion and Thought 2, no. 1 (June 26, 2020): 232–52. http://dx.doi.org/10.46600/almilal.v2i1.54.
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مسلم تہذیب و تمدن پر ہندؤ تہذیب کے اثرات: پاکستانی تناظر میں جائزہ
Islam provides a complete and comprehensive concept of civilization that includes all aspects of human life and provides a complete philosophy of life. Generally speaking a civilization is the expression of any philosophy or belief that develops into the political, social, economical and cultural norms. Main focus of the present research is the impact of Hindu civilization on our society, we see that by living with the Hindu society, their beliefs, casteism, rituals, have influenced the people around them. Pakistan is and always has been an amalgam of a diverse culture. Pakistan has a rich culture without a doubt, but this culture is in the line of fire in association to powerful Indian culture. From birth to death, there are small rituals that were normally associated with Hindus, have also slowly mixed with Islamic culture and have become inseparable. Change in the social life of Muslims of subcontinent is due to conversion of a large number of Hindus to Islam. They accepted the preaching of Islam but did not give up their practices and rituals. Consequently, their rituals and practices were incorporated into the Muslim society. Some social ceremonies associated with births, deaths, and marriages were influenced by Hindu culture. It is a fact that media played a great role in propagating Hindu culture. Therefore, in this article, efforts are made to analyze all the factors due to which we are facing challenges of Hindu civilization and how we can get rid of its impacts on Muslims thoughts, culture and society. Allah Almighty says: O people, who believe in Allah, enter the whole circle of Islam. So, to address all above-mentioned challenges, a comparative and analytical research methodology with qualitative paradigm has been conducted in this research paper. At the end, solutions have been provided.
Dissertations / Theses on the topic "Influence hindoue"
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Carien, Minakshî. "Femme indo-guadeloupéenne et création : non sati mais çakti." Thesis, Artois, 2018. http://www.theses.fr/2018ARTO0005.
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En quittant l’Inde, les femmes fuient un système qui les opprime, un système qui nie leur humanité, un systèmerattaché à un texte sacré intitulé les lois de Manou. Cependant en effectuant cette immigration, des femmesindiennes ont pu s’émanciper et s’affirmer par-delà ces codes religieux qui niaient leur existence, qui lescantonnaient à un rôle servile et les éduquaient à n’être qu’une «bonne épouse », une sati. Or cette expérience del’immigration va remettre en cause cet hindouisme patriarcal pour ériger un hindouisme matriarcal plus enclin àvaloriser l’égalité des sexes et des classes sociales. Cette expérience du déracinement, cette perte de mémoire,cette immersion coloniale permettent aux femmes Indiennes de prendre en main leurs destins. Il en émerge lafigure de la « femme guerrière, la femme çakti, la femme d’action » qui n’est plus cantonnée à n’être qu’unemère ou une épouse mais une femme qui agit, qui se bat, une femme qui prend exemple sur les déesses qu’elleadore, représentative de la figure de la femme guerrière. Un processus artistique naît de ce fait migratoire, unprocessus basé sur l’identification de ces femmes aux déesses-mères, un processus qui peut être conçue commeune mimesis car il s’appuie sur les mythologies des déesses hindoues archaïques connue sous le nom de çakti. Ceprocessus mimétique permet aux femmes Indiennes de se libérer des voix de l’oppression, de cette tragédiepatriarcale. Cette figure indo-guadeloupéenne du XIXe siècle peut être affiliée à son altérité intime : les voixcontemporaines des Indiennes. Ces femmes prônent une révolution, dénoncent cette hégémonie patriarcale quine devraient plus subsister dans ce monde du « globalisme ». Ces voix féminines encouragent les initiativesféminines à lutter pour endiguer ce système qui nie leurs existences notamment dans l’Inde rurale actuelleWhile leaving India, women run away from a system that opresses them, a system that denies there humanity,a system linked to a sacred text called The laws of Manou. Meanwhile, by emigrating, Indian women managed toemancipate and assert themselves beyond the religious codes that denied their existences, that confined them to aservile role, that educated them to be only a « good wife », a sati. But this experience of emigration isquestionning this patriarcal hinduism to build a matriarcal hinduism more bound to valorise gender and socialclass equality. This experience of uprooting, this loss of memory, this colonial immersion, allows Indian womento handle their destiny. Yet is emerging the figure of the « warrior woman, the shakti woman, the actionwoman » who is no more confined to be only a mother or a spouse, but a woman who acts, who fights, a womanwho takes the goddesses she adores, representative of the figure of the warrior woman, as a model. An artisticalprocess is emerging from this migratory fact, a process based on the identification of those women with mother'sgoddesses, a process that can be concieved as a mimesis, because it is lying upon the mythologies of archaicalhindu goddesses known under the name of shakti. This mimetical process allows Indian women to break freefrom the voices of oppression, from this patriarcal tragedy. This Indo-Guadeloupean figure of the XIXth centurycan be affiliated to its intimate otherness : the contemporary voices of Indian women. These women advocate arevolution, denounce a patriarcal hegemony that shall not survive in this world of « globalism ». Those femalevoices encourage female initiatives to fight to hold back this system that denies their existences especially incontemporary rural India.”
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Azevedo, Amandine d'. "Cinéma indien, mythes anciens, mythes modernes : résurgences, motifs esthétiques et mutations des mythes dans le film populaire hindi contemporain." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030126.
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Le cinéma populaire indien est à la fois un lieu de création de mythes filmiques puissants et un univers qui interagit avec un autre corpus, celui des mythes et des épopées classiques, plus particulièrement le Ramayana et le Mahabharata. Si ces derniers ont souvent été l’objet d’adaptations, surtout dans les premières décennies du cinéma indien, le cinéma contemporain compose des rapports complexes et singuliers vis-à-vis des héros et de leurs hauts faits. Les mythes traditionnels surgissent au détour d’un plan, à la manière d’une résurgence morale, narrative et/ou formelle, tout comme – dans un mouvement inverse – le cinéma cherche ces mêmes mythes pour consolider son imaginaire. Ce travail sur les relations entre mythe et cinéma croise le champ de la politique et de l’Histoire. Les mouvements pour l’Indépendance, la Partition, les tensions intercommunautaires s’insinuent dans le cinéma populaire. La présence des mythes dans les films peut devenir une fixation esthétique des traumatismes historico-politiques. La difficulté de représenter certains actes de violence fait qu’ils viennent parfois se positionner de manière déguisée dans les images, modifiant irrémédiablement la présence et le sens des références mythologiques. Les mythes ne disent ainsi pas tout le temps la même chose. Ces résurgences mythologiques, qui produisent des mutations et des formes hybrides entre les champs politique, historique, mythique et filmique, invitent par ailleurs à un décloisonnement dans l’analyse de la nature et des supports des images. Ainsi, des remarques sur la peinture s’invitent dans le cours de la recherche aussi naturellement que des œuvres d’art contemporain, des photographies ou l’art populaire du bazar. Un champ visuel indien, large et métissé, remet en scène constamment des combinaisons entre l’arrière-plan et l’avant-plan, entre la planéité et la profondeur de champ, entre l’ornementation d’un décor et son abandon. Le cinéma populaire, traversé par la mémoire des mythes et des formes, devient le creuset d’un renouveau esthétiqueIndian popular cinema is both a place of filmic mythical creation and a universe interacting with previous bodies of work; the classical myths and epics, and especially the Ramayana and the Mahabharata. Although the latter have often been adapted, especially in the early decades of Indian cinema, contemporary cinema builds complex and attitudes towards heroes and their achievements. Traditional myths appear in a shot, in the manner of a moral, narrative and/or formal resurgence. In an opposite movement, this cinema seeks those same myths to strengthen its imagination. Working on the relations between myth and cinema, one has to cross the political and historical field, for Independence movements, Partition and inter-community tensions pervade popular cinema. Myths in movies can become an aesthetic fixation of historical-political traumas. The challenge of some representation of violent acts explain that they sometimes hide themselves in images, irreversibly altering the presence and meaning of mythological references. Therefore, myths don't always tell the same story. Those mythological resurgences, producing mutations and hybrid forms between the political, historical, mythical and film-making fields, also invite a de-compartmentalisation when we analyse the nature of the images and the mediums that welcome them. Our study naturally convenes notes on painting, as well as contemporary art, photography or bazaar popular art. A broad and mixed Indian visual field constantly recombines background and foreground, flatness and depth of field and ornemented and neglected sets. Popular cinema, moved by the memory of myths and forms, becomes the breeding ground of an aesthetic revival
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Busch, Carsten. "The policy of the Bharatiya Janata Party, 1980 and 2008 possible influence of Hindu nationalism on Indian politics." Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Jun/09Jun%5FBusch.pdf.
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Thesis (M.A. in Security Studies (Far East, Southeast Asia and The Pacific))--Naval Postgraduate School, June 2009.Thesis Advisor(s): Chatterjee, Anshu ; Kapur, Samir. "June 2009." Description based on title screen as viewed on July 10, 2009. Author(s) subject terms: Bharatiya Janata Party, BJP, Party politics, National identity, Hindu Nationalism, Hinduism, Hindutva, Sangh Parivar, Rashtriya Swayamsevak Sangh, RSS, Vishwa Hindu Parishad, VHP, Bharatiya Jana Sangh, BJS, Ayodhya campaign, Kashmir case.. Includes bibliographical references (p. 123-134). Also available in print.
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Banerjee, Soumyadeep. "Understanding the effects of labour migration on vulnerability to extreme events in Hindu Kush Himalayas : case studies from Upper Assam and Baoshan County." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/68118/.
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The overwhelming focus on causal linkages between environmental stressors and the migration decision making, disagreement among stakeholders regarding the positioning of migration within CCA discourse, and the lack of empirical evidence surrounding the role of migration as adaptation have been major impediments to mainstreaming migration in adaptation policies. There is a growing consensus among migration scholars regarding the potential contribution of migration to the lives and livelihoods of the migrants and their families left behind. However, the extent to which migration can contribute to climate change adaptation (CCA) in migrant-sending households, origin communities, or origin countries is a complex issue and requires further exploration. This thesis attempts to fill some of this knowledge gap by developing a conceptual approach to understand the effects of migration in the context of adaptation to extreme events such as drought and floods. As such, it is not concerned as to why someone migrates, but purely on its effects. This thesis shifts the focus to consequences of migration outcomes. The discourse on migration and adaptation has witnessed the same contestations of structuralism, neo-classical, and pluralist viewpoints with reference to effects of migration on development of migrant-sending households and origin communities. These lessons are pertinent for migration and adaptation discourse, and I use these lessons to build the conceptual framework of this thesis. It attempts to understand how the choices on remittance usage already made by households affects the CCA to extreme events. This thesis adopts a mixed-methods and comparative approach to validate the conceptual framework, based on case studies from Baoshan County of Yunnan Province in China and Upper Assam in India. A key component of CCA is the reduction of vulnerability of a system to climate change and variability. The vulnerability concept provides a framework to unpack the constituents of vulnerability. A reduction in vulnerability to an extreme event requires a reduction in sensitivity and enhancement of capacity to adapt. This thesis analyses the vulnerability of the remittance-recipient households compared to households that do not have access to remittances. It also characterises sensitivity and adaptive capacity of the remittance-recipient households in context of duration for which a household has received remittances and distance to destination. Results suggest that remittances affect certain sub-dimensions and attributes of vulnerability and these affects vary in different contexts. The mobility patterns and its consequences within a country are shaped by a wide range of policies and institutions. The creation of an enabling condition for adaptation remains a critical function for the governments, thus migration could not be a substitute for public investment in development and adaptation in origin communities. The availability of an enabling environment and reduction in structural constrains would reduce the risks from migration and help remittance-recipient households to leverage remittances for CCA.
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Regan, Jemma. "Dementia care access and experience for South Asians in the UK : the influence of Hindu, Sikh and Muslim religions." Thesis, Staffordshire University, 2013. http://eprints.staffs.ac.uk/2010/.
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Background: In the UK, South Asian and Black Caribbean communities are more at risk of developing vascular dementia and experience a higher rate of young onset dementia (under age 65 years), compared with the majority ethnic population (Seabrooke & Milne, 2004). Despite this, Black and Minority Ethnic (BME) persons with dementia are underrepresented in health services, receive diagnoses later in disease progression and are less likely to access anti-dementia medication or partake in research trials (Cooper, Tandy, Balamurali et al., 2009). An emerging theme in culture and dementia research is the impact of religion on dementia in terms of perceiving the illness, accepting the illness, coping with the illness and accessing services (Milne & Chryssanthopoulou, 2005). Religious beliefs and practices offer one explanation for BME underrepresentation in mainstream health and social care services (MHSCS). MHSCS appear ill-equipped to respond to the religious needs of ethnic minority individuals (Bowes & Wilkinson, 2003). Aim: To conduct an investigation of the influence of religion on access to - and experiences of - dementia care services, for South Asians from the Sikh, Hindu and Muslim communities in the West Midlands. Method: An exploratory, qualitative study employing Critical Realist Grounded Theory methodology (Strauss & Corbin, 1990) utilising a multimethods approach of semi-structured interviews and observations informing a three-phase data collection and data analysis model with five service user and service provider cohorts. Results: A two-stage model: “Existing Service Provision” and “Service Improvements” demonstrates religious beliefs influence low knowledge of dementia, stigma of mental illness, isolation and family duty of care. This led to ill-informed care choices and carer burden. Persons with dementia were also under-identified within their religious communities. Regular outreach in to South Asian religious communities is vital to educate and identify underrepresented persons, allow informed dementia care choices and relieve carer burden. Scripture-influenced dementia training is required to dispel stigma and improve care options. Investment in face to- face communication with translators and a shift away from paper resources is required. Conclusion: The full potential of religious communities in dementia care provision is yet to be realised. Utilising this resource as a symbiotic channel – firstly, to identify persons with dementia and educate the congregation about dementia - and secondly, to utilise the existing congregation to meet the psycho-social needs of the person with dementia, offers a holistic care package, leading to informed care choices.
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James, Jonathan D. "Anointing the airwaves : the influence of Charismatic televangelism on the Protestant church and Hindu community in contemporary, urban India." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2008. https://ro.ecu.edu.au/theses/217.
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The Indian Government's open policy on satellite television is attracting a plethora of American-based Charismatic television ministries in India. This thesis based primarily on an ethnographic study of church and Hindu community leaders, together with a subsidiary historical-comparative analysis, shows that Charismatic pastors are more positive about Charismatic televangelism than non-Charismatic pastors. Both groups of pastors however, have strong reservations on issues like fundraising, dress code and western dancing. The high-caste Hindus are resistant to any form of Christian evangelism including televangelism. Besides caste, class, language and gender, televangelism faces cultural barriers in reaching Indians. The prosperity, success and healing doctrines of Charismatic teaching. appeal to Hindus from the middle to lower level economic classes for whom these TV messages may be a means of achieving their material goals through a new form of "sanskritisation". Concerns have also been expressed, that these Hindus who are attracted tu Charismatic teievangelism are espousing a form of 'popular Christianity', a faith that focuses on personal fulfilment rather than personal holiness and accountability within the life of the church. A case study of the 'global' televangelism program Solutions, showed that it was generally well-received although both Hindus and Christians found culturally disjunctive elements in both the message as well as in the underlying aspects of the message such as dress code and culture. While some Hindus welcomed their own understanding of the 'syncretistic Christ', in the program, other Hindus took exception to the portrayal of the 'exclusive Christ'.
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Oliver, Desmond Mark. "Cultural appropriation in Messiaen's rhythmic language." Thesis, University of Oxford, 2016. http://ora.ox.ac.uk/objects/uuid:54799b39-3185-4db8-9111-77a8b284b2e7.
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Bruhn (2008) and Griffiths (1978) have referred in passing to Messiaen's use of non-Western content as an appropriation, but a consideration of its potential moral and aesthetic failings within the scope of modern literature on artistic cultural appropriation is an underexplored topic. Messiaen's first encounter with India came during his student years, by way of a Sanskrit version of Saṅgītaratnākara (c. 1240 CE) written by the thirteenth-century Hindu musicologist Śārṅgadeva. I examine Messiaen's use of Indian deśītālas within a cultural appropriation context. Non-Western music provided a safe space for him to explore the familiar, and served as validation for previously held creative interests, prompting the expansion and development of rhythmic techniques from the unfamiliar. Chapter 1 examines the different forms of artistic cultural appropriation, drawing on the ideas of James O. Young and Conrad G. Brunk (2012) and Bruce H. Ziff and Pratima V. Rao (1997). I consider the impact of power dynamic inequality between 'insider' and 'outsider' cultures. I evaluate the relation between aesthetic errors and authenticity. Chapter 2 considers the internal and external factors and that prompted Messiaen to draw on non-Western rhythm. I examine Messiaen's appropriation of Indian rhythm in relation to Bloomian poetic misreading, and whether his appropriation of Indian rhythm reveals an authentic intention. Chapter 3 analyses Messiaen's interpretation of Śārṅgadeva's 120 deśītālas and its underlying Hindu symbolism. Chapter 4 contextualises Messiaen's Japanese poem Sept haïkaï (1962) in relation to other European Orientalist artworks of the late-nineteenth and early-twentieth centuries, and also in relation to Michael Sullivan's (1987: 209) three-tiered definitions of japonism.
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Gopidayal, Nirupa. "The influence of traditional architecture on contemporary culture : a proposed Hindu cultural centre for Durban." Thesis, 2011. http://hdl.handle.net/10413/7970.
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Religion is still a large driving force behind the manner in which people live today.
Religion, especially the predominant practices that date back to our ancestors, is a
driving force behind culture. It creates traditions that have been passed onto us
consciously and subconsciously. Norms such as customs, rituals, routines and patterns
are subconsciously inherited, contributing to the culture of a community. Together,
religion and tradition influence and provide a base for culture. These two factors, when
combined, create a structure in our lives which contributes towards finding meaning
within our lives. A society with a strong sense of belonging has an affirmed identity in
the urban environment, contributing to the sense of place found in the urban fabric by
attaching meaning and memory. Thus an environment is created that combats the rapid
pace movement of globalization.Thesis (M.Arch.)-University of KwaZulu-Natal, Durban, 2011.
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Bordeaux, Joel. "The Mythic King: Raja Krishnacandra and Early Modern Bengal." Thesis, 2015. https://doi.org/10.7916/D8736PS3.
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Raja Krishnacandra Ray (1710-1782) was a relatively high-ranking aristocrat in eastern India who emerged as a local culture hero during the nineteenth century. He became renowned as Bengal's preeminent patron of Sanskrit and as an ardent champion of goddess worship who established the region's famous puja festivals, patronized major innovations in vernacular literature, and revived archaic Vedic sacrifices while pursuing an archconservative agenda as leader of Hindu society in the area. He is even alleged in certain circles to have orchestrated a conspiracy that birthed British colonialism in South Asia, and humorous tales starring his court jester are ubiquitous wherever Bengali is spoken. This dissertation explores the process of myth-making as it coalesced around Krishncandra in the early modern period, emphasizing the roles played by classical ideals of Hindu kingship and print culture as well as both colonial and nationalist historiography.
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Prabhakaran, Varijakshi. "The Telugu language and its influence on the cultural lives of the Hindu `Pravasandhras' in South Africa." Thesis, 1991. http://hdl.handle.net/10413/6691.
Full textBooks on the topic "Influence hindoue"
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Osier, Jean Pierre. Les jaïna: Critiques de la mythologie hindoue. Paris: Cerf, 2005.
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Les quatre sens de la vie: Et la structure de l'Inde traditionnelle. Monaco: Éd. du Rocher, 1992.
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Martí, Samuel. Mudrã: Manos simbólicas en Asia y América. México: Ediciones Euroamericanas, 1992.
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Madani, Mohsen Saeidi. Impact of Hindu culture on Muslims. New Delhi: M D Publications, 1993.
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Gupta, R. C. Hindu society and influence of the great epics. Delhi: B.R. Pub. Corp., 1991.
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The Hindu-Budhist impact on Myanmar culture. Ran kun: Prann Mran ma Ca pe Tuik, 2009.
Find full textBook chapters on the topic "Influence hindoue"
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Menon, Usha. "The Auspicious Heart: Influence, Productivity, and Coherence." In Women, Wellbeing, and the Ethics of Domesticity in an Odia Hindu Temple Town, 151–73. India: Springer India, 2013. http://dx.doi.org/10.1007/978-81-322-0885-3_7.
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Chitale, Vishwas Sudhir, Sunil Thapa, Mir A. Matin, Kamala Gurung, Shankar Adhikari, and Rabindra Maharjan. "Climate-Resilient Forest Management in Nepal." In Earth Observation Science and Applications for Risk Reduction and Enhanced Resilience in Hindu Kush Himalaya Region, 127–45. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-73569-2_7.
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AbstractForests play a vital role in combating climate change and mitigating its effects. In the Hindu Kush Himalaya (HKH), they are an important source of livelihood for the region’s growing population. With forest degradation and deforestation increasing, it has become all the more necessary to have a reliable climate resilient forest management system. At present, lack of precise information on forest degradation and the impacts of climate change on forest ecosystems hinder the conservation, planning and management of forest ecosystems in Nepal. We attempt to tackle this issue in collaboration with Department of Forests and Soil Conservation (DoFSC), Nepal, by providing scientific and reliable data on vulnerability of forests to anthropogenic factors and climate change using geospatial tools and techniques. We introduced a two-way multitier approach in Nepal to support the identification and implementation of adaptation and management strategies with special focus on forest ecosystems. It aims to reduce the vulnerability of forests to climate change and the degradation of forest ecosystems due to anthropogenic drivers. We used multispectral satellite datasets, data on climate trends and projections, and published data on extraction of forest resources in the study area. We then used data mining to quantify the influence of temperature and precipitation on functioning of forests by using MODIS data of net primary productivity, leaf area index, evapotranspiration and climatic trends and projections data. Finally, we overlayed the forest degradation map on forest climate sensitivity map to identify the hotspots of degradation and sensitivity needing immediate attention. These hotspots are defined as “adaptation footprints”, which help decision makers to prioritize their activities within their district. Most of the forest ecosystems in mid-western and far-western Nepal are highly sensitive to observed and predicted impacts of climate change, which need immediate prioritization and management. The products of this study are accessible through a web-based decision support tool, which will help decision makers at district and province level to prioritize the activities of forest management.
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Knott, Kim. "6. Hinduism, colonialism, and modernity." In Hinduism: A Very Short Introduction, 62–73. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198745549.003.0006.
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What impact did the presence of the Arabs and Turks, then the Europeans in India, have on the religious ideas and practices of Hindus? ‘Hinduism, colonialism, and modernity’ considers this question and, in particular, looks at the effect of British colonialism on Hinduism. Many of the new Hindu initiatives of the 19th century were pervaded in some way by the influence of western culture and Christian ideas. Many Hindu reformers, such as Gandhi, developed their ideas and actions from the context of British colonial rule. Gandhi sometimes imitated, sometimes resisted, but was always influenced by western conceptions of India and Hinduism.
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Jahanbegloo, Ramin. "Poetry against Fanaticism." In Talking Poetry, 20–23. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192869180.003.0005.
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Abstract Vajpeyi’s earliest influences came from Hindi literature, from people like Tulsi Das who incidentally has been notoriously interpreted as a Hindu poet in a narrow sense. Anyway, and then later, when I became a little more inquisitive… he read Rilke, Rilke was a big influence on him and others such as Yeats and Eliot, Then novels of Tolstoy, Dostoevsky, they opened an entirely new world that where again it was difficult to find simple enemies or binaries.
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Ikkurthy, Srivalli Pradeepthi. "The Relationship between Architecture and Ritual in the Hindu Crematorium." In Contemporary Practices of Citizenship in Asia and the West. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462984721_ch04.
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Hindu philosophy sees death as part of the cycle of life, and celebrates it. Despite this, crematoria and cemeteries have been largely ignored in architectural treatises in India. Funerary spaces are influenced by three centuries-old layers: religion, region, and time. This paper seeks to understand the architectural variation in funerary space by focussing on region (context) and time (temporal and/or political impact) to see how they influence form and function. By comparing examples from Hyderabad and Varanasi the paper lays out a theoretical framework for both rituals (based on scriptures) and the spaces in which they are enacted, so that these ancient traditions, and their architectural articulations, can be passed on for the future.
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Rao, Seema Rajesh, Vidya Viswanath, and Srinagesh Simha. "Spiritual Healing in Cancer Care." In Global Perspectives in Cancer Care, 229–39. Oxford University Press, 2022. http://dx.doi.org/10.1093/med/9780197551349.003.0022.
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Religious and cultural perspectives influence how patients cope with disease, view death and dying, and derive meaning and purpose in life. This chapter will familiarize palliative care providers with the various nuances of pain, suffering, and healing in Hinduism, one of the oldest and the third largest religions in the world. Hinduism can be described more as a way of life than as a single organized religion. Karma (consequences of action), dharma (righteous action), samsara (cycle of birth and rebirth), and moksha (liberation from the cycle of rebirth) are some of the fundamental concepts in Hinduism. Hindu traditions propagate acceptance of suffering as a consequence of karma in the current or past life. Current suffering is not random or a punishment, but a repayment of debt incurred for past negative behavior. Hindus believe that all things are manifestations of God, including pain and suffering, and are an essential part of life. Suffering is viewed as an opportunity to progress along the spiritual path. For a Hindu, dharma and moksha provide meaning and purpose in life; karma attributes a positive meaning to the suffering; pursuit of purusharthas (life goals) helps in maintaining connectedness to those around, rituals reestablish connectedness with the transcendent, while nonattachment helps in reconnecting with oneself, and the understanding of samsara promotes death acceptance. Despite being important areas of patients’ and caregivers’ lives, religion and spirituality are not often discussed in health care. This chapter attempts to acquaint health care providers with Hindu traditions and beliefs so that spiritual care harmonized to patient’s preferences can be provided.
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Chajes, Julie. "Hindu and Buddhist Thought." In Recycled Lives, 160–83. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190909130.003.0008.
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Chapter 7 describes Blavatsky’s activities in India and Ceylon. The chapter argues that it is reasonable to assume Indian influences contributed, at least in part, to Blavatsky’s eventual acceptance of reincarnation. It shows that Blavatsky framed her later ideas in Vedantic terms provided by notable early Indian Theosophists such as Mohini M. Chatterji (1858–1936) and Tallapragada Subba Row (1856–1890). These came together with other influences in a modernising depiction of Theosophy as the esoteric essence of Hinduism and Buddhism that was offered as an alternative to Ernst Haeckel’s materialist monism. The chapter reveals Blavatsky’s reincarnationism as involving an entanglement of Western philosophies with the interpretations of Vedanta of Western-educated Hindu elites alongside academic Orientalism.
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"HINDU INFLUENCES ON MEDIEVAL SRI LANKAN BUDDHIST CULTURE." In Buddhism, Conflict and Violence in Modern Sri Lanka, 54–82. Routledge, 2006. http://dx.doi.org/10.4324/9780203007365-12.
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Jacobsen, Knut A., and Ninian Smart. "Is Hinduism an Offshoot of Buddhism?" In Indian Religions: Renaissance and Renewal, 41–53. Equinox Publishing, 2007. http://dx.doi.org/10.1558/equinox.21447.
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This chapter highlights the fact that some Buddhist influence on the process of arising of the Hindu religious tradition is usually accepted. However, the magnitude of the Buddhist impact often goes unnoticed. The purpose of this chapter is to call attention to this magnitude.
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"Preliminary Material." In The Hindu-Buddhist Sculpture of Ancient Kashmir and Its Influences, i—xxxi. BRILL, 2013. http://dx.doi.org/10.1163/9789004248328_001.
Full textConference papers on the topic "Influence hindoue"
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Afzhool, Nadereh, and Ayten Özsavas Akçay. "Influence of the Hinduism Religion on Architectural Identity of Hindu Temple." In 5th International Conference of Contemporary Affairs in Architecture and Urbanism – Full book proceedings of ICCAUA2020, 11-13 May 2022. Alanya Hamdullah Emin Paşa University, 2022. http://dx.doi.org/10.38027/iccaua2022en0231.
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Architecture is a process, result of design and conception of needs and means. Chronicles demonstrate religious architecture has been beginning many centuries ago. Religion indirect ways impact every single part of the supporters' architecture life. In Hinduism , devotee has natural connection to the divine, so Hindu architecture temples are based on this standard, have constant plan from existence which is called mandala diagram , made of one square divided into eighty-one smaller squares, describes environmental negative and positive energy and God is middle of big square, each part of God shows different energy and related to the special architectural space, and elements position which is effect on circulation space of the temple , Aim of this paper tries to figure out effect of Hinduism religion on architectural identity of Hindu temple. The study will show how Hindu temples are shaped by Hinduism God from architectural point of view.
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Purwanti, Retno. "The Influence of Hindu-Buddhist on Islamic Tombs in Palembang." In 9th Asbam International Conference (Archeology, History, & Culture In The Nature of Malay) (ASBAM 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220408.023.
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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.
Reports on the topic "Influence hindoue"
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Busch, Carsten. The Policy of the Bharatiya Janata Party, 1980 and 2008: Possible Influence of Hindu Nationalism on Indian Politics. Fort Belvoir, VA: Defense Technical Information Center, June 2009. http://dx.doi.org/10.21236/ada501143.
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Morrison, Mark, Joshuah Miron, Edward A. Bayer, and Raphael Lamed. Molecular Analysis of Cellulosome Organization in Ruminococcus Albus and Fibrobacter Intestinalis for Optimization of Fiber Digestibility in Ruminants. United States Department of Agriculture, March 2004. http://dx.doi.org/10.32747/2004.7586475.bard.
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Improving plant cell wall (fiber) degradation remains one of the highest priority research goals for all ruminant enterprises dependent on forages, hay, silage, or other fibrous byproducts as energy sources, because it governs the provision of energy-yielding nutrients to the host animal. Although the predominant species of microbes responsible for ruminal fiber degradation are culturable, the enzymology and genetics underpinning the process are poorly defined. In that context, there were two broad objectives for this proposal. The first objective was to identify the key cellulosomal components in Ruminococcus albus and to characterize their structural features as well as regulation of their expression, in response to polysaccharides and (or) P AA/PPA. The second objective was to evaluate the similarities in the structure and architecture of cellulosomal components between R. albus and other ruminal and non-ruminal cellulolytic bacteria. The cooperation among the investigators resulted in the identification of two glycoside hydrolases rate-limiting to cellulose degradation by Ruminococcus albus (Cel48A and CeI9B) and our demonstration that these enzymes possess a novel modular architecture specific to this bacterium (Devillard et al. 2004). We have now shown that the novel X-domains in Cel48A and Cel9B represent a new type of carbohydrate binding module, and the enzymes are not part of a ceiluiosome-like complex (CBM37, Xu et al. 2004). Both Cel48A and Cel9B are conditionally expressed in response to P AA/PPA, explaining why cellulose degradation in this bacterium is affected by the availability of these compounds, but additional studies have shown for the first time that neither PAA nor PPA influence xylan degradation by R. albus (Reveneau et al. 2003). Additionally, the R. albus genome sequencing project, led by the PI. Morrison, has supported our identification of many dockerin containing proteins. However, the identification of gene(s) encoding a scaffoldin has been more elusive, and recombinant proteins encoding candidate cohesin modules are now being used in Israel to verify the existence of dockerin-cohesin interactions and cellulosome production by R. albus. The Israeli partners have also conducted virtually all of the studies specific to the second Objective of the proposal. Comparative blotting studies have been conducted using specific antibodies prepare against purified recombinant cohesins and X-domains, derived from cellulosomal scaffoldins of R. flavefaciens 17, a Clostridium thermocellum mutant-preabsorbed antibody preparation, or against CbpC (fimbrial protein) of R. albus 8. The data also suggest that additional cellulolytic bacteria including Fibrobacter succinogenes S85, F. intestinalis DR7 and Butyrivibrio fibrisolvens Dl may also employ cellulosomal modules similar to those of R. flavefaciens 17. Collectively, our work during the grant period has shown that R. albus and other ruminal bacteria employ several novel mechanisms for their adhesion to plant surfaces, and produce both cellulosomal and non-cellulosomal forms of glycoside hydrolases underpinning plant fiber degradation. These improvements in our mechanistic understanding of bacterial adhesion and enzyme regulation now offers the potential to: i) optimize ruminal and hindgut conditions by dietary additives to maximize fiber degradation (e.g. by the addition of select enzymes or PAA/PPA); ii) identify plant-borne influences on adhesion and fiber-degradation, which might be overcome (or improved) by conventional breeding or transgenic plant technologies and; iii) engineer or select microbes with improved adhesion capabilities, cellulosome assembly and fiber degradation. The potential benefits associated with this research proposal are likely to be realized in the medium term (5-10 years).