Academic literature on the topic 'Social aspects of Hindu gods'
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Journal articles on the topic "Social aspects of Hindu gods"
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Alam, Muzaffar. "Strategy and imagination in a Mughal Sufi story of creation." Indian Economic & Social History Review 49, no. 2 (2012): 151–95. http://dx.doi.org/10.1177/001946461204900201.
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This article examines a seventeenth-century text that attempts to reconcile Hindu and Muslim accounts of human genesis and cosmogony. The text, Mir’āt al-Makhlūqāt (‘Mirror of Creation’), written by a noted Mughal Sufi author Shaikh ‘Abd al-Rahman Chishti, purportedly a translation of a Sanskrit text, adopts rhetorical strategies and mythological elements of the Purāna tradition in order to argue that evidence of the Muslim prophets was available in ancient Hindu scriptures. Chishti thus accepts the reality of ancient Hindu gods and sages and notes the truth in their message. In doing so Chishti adopts elements of an older argument within the Islamic tradition that posits thousands of cycles of creation and multiple instances of Adam, the father of humans. He argues however that the Hindu gods and sages belonged to a different order of creation and time, and were not in fact human. The text bears some generic resemblance to Bhavishyottarapurāna materials. Chishti combines aspects of polemics with a deft use of politics. He addresses, on the one hand, Hindu intellectuals who claimed the prestige of an older religion, while he also engages, on the other hand, with Muslim theologians and Sufis like the Naqshbandi Mujaddidis who for their part refrained from engaging with Hindu traditions at all.
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Osipova, N. G. "Social aspects of main religious doctrines: Hinduism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 1 (2021): 131–55. http://dx.doi.org/10.24290/1029-3736-2021-27-1-132-156.
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The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author’s analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the causal relationship between the actions of an individual in past incarnations and his fate, character, position in society in the current incarnation, and reincarnation. The cornerstone of both the faith and the social component of the Hindu doctrine is the concept of classes and castes, which denote separate groups whose members have a common professional occupation, do not marry other groups, and do not even share meals with them. The article considers the hierarchy of classes that originated in India in the Vedic period, as well as the principles, primarily professional and regional, of the formation of modern castes.The author analyzes a set of religious prescriptions and cult practices that regulate the daily life of Hindus, the ritual side of Hinduism associated with the most significant events in human life. Special attention is paid to new practices of “redemptive rites”, including asceticism, fasting, various methods of mortification of the flesh, and redemptive gifts. It is noted that the essence of Hinduism is not limited to its religious and ideological content. An organic integral part of it is a number of social institutions, legal and moral norms, social institutions and cultural phenomena. In this regard, Hinduism is not only and not so much a religion, but a way of life and holistic behavior, which can also have its own spiritual practice.
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Ardika Yasa, I. Made. "Nilai-Nilai Pendidikan Dalam Budaya Tarung Presean Di Lombok Barat (Perspektif Agama Hindu)." Jurnal Penelitian Agama Hindu 4, no. 1 (2020): 34. http://dx.doi.org/10.25078/jpah.v4i1.1334.
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<p><em>Tarung Presean Culture in Batu Kumbung Village, Lingsar Subdistrict, West Lombok Regency, there are several components that can be examined in the presentation of results including: (a) Tarung Presean Culture is carried out by the Hindu Balinese who have long lived on the island of Lombok along with the Muslim Sasak tribe with a variety of social statuses but one goal is to ask for the gift of rain in order to obtain fertility and commemorate the services of the ancestors and as a form of thanks to the spirits of their ancestors who have fought to achieve independence and unite the archipelago. The culture of Tarung Presean in Batu Kumbung Village, Lingsar District, goes through several stages, namely; (1) preparations include making arenas, providing tools for Tarung Presean, and appointing referees (Pekembar), (2) Introduction marked by the beating of Sasak gamelan instruments accompanied by Sasak version of Pancasila songs, (3) the peak of the Ceremony designating an audience to be Pepadu and Tarung Presean begins after Pepadu is determined and ready to fight, (4) closing ceremony, a pair of Pepadu who have competed with each other / hugged each other and the committee gives gifts to fighters and gives closing words to the audience and fighters / Pepadu about the meaning contained in Tarung Presean. (b) In studying the values of Hindu religious education contained in the culture of Tarung Presean in the Batu Kumbung village of Lingsar sub-district, West Lombok Regency, using the Hindu Religious Concept which refers to the holy books, namely: Vedic Scriptures, Bhagavad Gita, Manawa Dharmasastra, and Sarascamuccaya. (c) In Tarung Presean in Lingsar Temple, Lingsar Subdistrict, West Lombok Regency, there are aesthetic aspects, logic aspects, and ethical aspects as well as very deep meaning, including; (1) Tarung Presean as Actualization of Self-Control, (2) Tarung Presean as a form of Sportmanship and Patriotism, and (3) Tarung Presean Application from Tri Hita Karana.</em></p>
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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 (2018): 71. http://dx.doi.org/10.32678/kawalu.v5i1.1874.
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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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Chappel, Frank. "The conceptualization of gods in Hindu communities and Universal aspects of the Divine." Journal of Indian Philosophy and Religion 14 (2009): 145–68. http://dx.doi.org/10.5840/jipr2009149.
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Maillart-Garg, Meena, and Michael Winkelman. "The “Kamasutra” temples of India: A case for the encoding of psychedelically induced spirituality." Journal of Psychedelic Studies 3, no. 2 (2019): 81–103. http://dx.doi.org/10.1556/2054.2019.012.
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The essay proposes that entheogenic mushrooms and shamanic experiences are encoded in the Khajuraho Temples of India. Erotic sculptures of Khajuraho have statues with limbs depicted in strange positions, separated from the body or with orientations that are anatomically impossible. These represent dismemberment experiences typical of shamanic and mystical initiation, a phenomenon with precedents in Hindu and Buddhist traditions. The central placement of mushroom depictions in the temple structures indicates that their identities should be sought among entheogenic mushrooms, but features that could distinguish entheogenic mushroom species are often ambiguous. Nonetheless, the centrality of their placement supports the entheogenic hypothesis. While the presence of multiple fungi and plant sources for soma seems likely, the argument for the originality of Amanita muscaria is made in assessing the principal names of the God Vishnu with respect to features of the mushroom. Various associations of the Gods at Khajuraho and other sites suggest the broad identification of Hindu Gods with entheogenic mushrooms. Icons of mushroom are also secretly encoded in the Khajuraho sculptures in association with the so-called vandalized or broken sculptures of Khajuraho. A repeated “figure 8” pattern suggests that the artists deliberately constructed them to appear vandalized in order to encode information depicting the early stage of A. muscaria and other entheogenic fungi. These encoded figures provide support for the argument that A. muscaria, Hindu God Vishnu, Jain Mahaveera, and the Buddha (and perhaps other Gods and Goddesses of Vedic/Jain/Hindu/Buddhist pantheon) could be interconnected. This paper concludes with an assessment of the implications of this entheogenic evidence for the reinterpretation of central aspects of religious beliefs and ideologies of India.
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Kakar, Sudhir. "Religious conflict in the modern world." Social Science Information 35, no. 3 (1996): 447–58. http://dx.doi.org/10.1177/053901896035003003.
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This paper begins with a discussion of various identity threats in the social-political arena that bring the group aspect of our personal identity to the forefront. It then goes on to describe the development of religious group identity and its relation to violence between religious groups, with the Hindu-Muslim violence in India as its main illustration.
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Jacobsen, Knut. "The Child Manifestation of Śiva in Contemporary Hindu Popular Prints." Numen 51, no. 3 (2004): 237–64. http://dx.doi.org/10.1163/1568527041945508.
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AbstractGod posters have become one of the most visible aspects of popular religious culture in South Asia. In this article I argue that the God poster industry has created opportunities for iconographic innovations, but that the God posters nevertheless build on traditional sacred narratives and conceptions of the Hindu gods found especially in the Hindu epics and the Purānas.. Even if the iconographic representation of the child manifestations of Śiva is something new, these God posters rely on the presence of the child manifestations of Śiva in the sacred narratives of the Hindu tradition. While only some of the episodes of Śiva as a child till now have been depicted in the God posters, it is not unreasonable to expect that more episodes involving the manifestation of Śiva as a child will be depicted in God posters in the future.
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Kusuma Tirta, Dewa Gede. "UPACARA NYANGLING DI PURA TIRTA EMPUL BANJAR KEDIRI DESA SINGAPADU KALER KECAMATAN SUKAWATI KABUPATEN GIANAR (Persepektif Filosofi)." Jurnal Penelitian Agama Hindu 1, no. 2 (2017): 505. http://dx.doi.org/10.25078/jpah.v1i2.289.
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<p><em> Implementation of religious teachings, especially in the field of ceremony (yajna) there is a difference between one area to another. The difference is based on local traditions cultural and Hindu culture develops in conformity with the natural enviroment. Nyangling ceremony in Tirta Empul Temple in Banjar Kederi, Singapadu Kaler village, Sukawati District Gianyar regency. Nyangling ceremony is unique because in the ceremony Nyangling using rice means, the rice is then purified with holy water contained in Tirta Empul Temple. Based on the above background, then the formulation of the issues to be discussed include: (1) How is the procession of Nyangling Ceremony, At Tirta Empul Temple in Kederi street, Singapadu Kaler village, District Sukawati Gianyar regency? (2) What is the function of Nyangling Ceremony, in Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency? (3) What Is Philosophical Of Nyangling Ceremony Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency.</em></p><p><em></em><em>Based on data analysis it can be concluded (1) Nyangling ceremony procession is a series of ceremony gods yajna. Place of execution at Tirta Empul Temple Banjar Kederi, Singapadu Kaler Village, Sukawati District Gianyar Regency and led by Dewa Mangku Tirta .. (2) Nyangling ceremony has various functions that are the function of religious system, social function, function of cultural preservation, aesthetic function. (A) The function of the Religious System is a spiritual aspect which can not be attained. (B) Social Function as a unifying tool for the achievement of a properous society, and cultive a sense of togetherness. (C) Cultural Preservation Function, Nyangling Ceremony Represents the culture of the Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency, which is sacralized as a vehicle for preserving Balinese art and culture. (D) Aesthetic function is found in the community movements of Kederi street walking looks neat rows of time walking towards Tirta Empul Temple and sound to the hymn accompanied by gambelan . (3) It should be observed from its meaning, namely: (a) The philosophical meaning of Nyangling ceremony in Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village is to purify the means of rice to be used at the time of piodalan and offer various means of upakara / banten as a form of our devotion before God . (B) The meaning of balance and harmony in the Nyangling ceremony is seen at the time of the ceremony since its preparation, procession and execution. Members of the community Banjar Kederi, Singapadu Kaler Village help each other based on the heart and hospitality during theNyangling ceremony took place. (C) The Purification of the Nyangling Ceremony is contained in the holy tirtha which is requested to purify the means of the ceremonial rice and the bodies of its worshipers.</em></p><pre><em> </em></pre>
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Istari, Rita. "YAJNA SRADDHA DAN YAJNA MEMUKUR." Berkala Arkeologi 30, no. 1 (2010): 61–71. http://dx.doi.org/10.30883/jba.v30i1.390.
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The most popular text from Majapahit Era, Nagarakertagama, mentioned a ceremony called Yajna Sraddha. This ceremony is related to the dead. The description on the ceremony recalls to the present day Yajfia Memukur ceremony which is still conducted by Hindu Balinese. The purpose of Yajfia Sraddha and Yajfia Memukur ceremonies are basically similar. It is devoted to the people who have passed away so that they can re-unite with the Gods or with the ancestors. This article compares these two ceremonies to reveal the similar aspects.
Dissertations / Theses on the topic "Social aspects of Hindu gods"
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Hembroff, Nicole, and University of Lethbridge Faculty of Arts and Science. "Orthodox Hindu attitudes to menstruation / Nicole Hembroff." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2010, 2010. http://hdl.handle.net/10133/2600.
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Although menstruation is a biological process that occurs for women of a sexually
mature age, many cultures associate it with symbols that shape and affect women's lives
within these societies. This thesis examines orthodox Hindu beliefs about the origin and
meaning of menstruation, which is fundamentally viewed negatively (i.e., adharmically).
Drawing upon sources from the earliest to more recent Dharmasastra literature, the thesis
demonstrates that orthodox Hindu menstrual taboos derive from menstruation's adharmic
associations, which in turn affect attitudes towards women. The Dharmasastras also
attempt to realign women with dharma by prescribing appropriate roles for them and act
in tandem with the Hindu goddess tradition. Orthodox interpretations of Hindu goddesses
configure these deities to serve as dharmic models "for" and " o f women, thereby
transmitting dharma to women in ways that are perhaps more meaningful, accessible, and
effective than the sastric literature alone.
ivviii, 102 leaves , 3 leaves of plates : ill. ; 29 cm
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Barker, Andrew David. "Creating art against the sky-gods: GoreVidal's manifesto and didacticism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31242832.
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Deshpande, Chitra. "Empowerment through Hindu nationalism? : examining gender relations in the Shiv Sena." Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:ab20698f-d74f-441e-be60-dbfd625b0114.
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This dissertation explores whether women and men can be empowered through cultural nationalism based on religious/ethnic identities. Religious fundamentalism is typically not associated with women's empowerment. As a patriarchal, Hindu nationalist party that advocates violence, the Shiv Sena is also an unlikely agent of women's empowerment. Yet, the Sena has been attracting numerous women who claim to have gained confidence through the party. Using the Shiv Sena as my case study, I interviewed four male and seven female Shiv Sena members using the biographic narrative method. By examining their biographic narratives and interviews of their families and colleagues, I was able to delineate the different empowerment cycles for men and women in Shiv Sena and determine each participant's level of empowerment. The empowerment framework defined by Jo Rowlands (1997), which distinguishes between personal, collective, and relational empowerment, serves as the basis of my assessment of women's and men's empowerment. As violence is generally disregarded as a means of empowerment, I discuss it in relation to the construction of empowering cultural identities. While establishing theoretical frameworks regarding empowerment, cultural identity and gender, I also examine the disempowerment of Maharashtrians (whom Shiv Sena originally represented) by the socio-economic and historical conditions of Bombay, India. I then demonstrate how Shiv Sena, led by its Chief, Bal Thackeray, has constructed a new hegemonic masculine identity for Maharasthrian men as a means of empowerment. In the final chapters, I examine Shiv Sena's impact on the lives of individual women and men. This analysis revealed that despite the patriarchal constraints imposed by the Sena, women were becoming personally empowered in both the private and public spheres. In contrast, while Shiv Sena men were achieving collective empowerment in the public sphere, they had more difficulty becoming personally empowered in both the home and workplace.
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Charlier, Pascal. "Les intempéries dans la documentation akkadienne et leur usage théologique et idéologique dans la littérature." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212280.
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Bhana, Jyoti. "A social constructionist understanding of mourning : Indian widows' experiences." Thesis, 2007. http://hdl.handle.net/10500/1808.
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Death is one of the few certainties in life. It comes to all of us, but the way in which we deal with it will vary according to a range of social and cultural factors. Based on my mother's experiences since being widowed, this dissertation has undertaken a qualitative research method to examine how Hindu widows express their mourning in their context, thereby defining their experiences of widowhood. The aim of this dissertation is to give voice to the mourning experiences of Hindu widows. By examining these constructions of mourning experiences, one is able to gain an understanding of grief from a cultural perspective, which may serve as a guide for professional counsellors and academics in their endeavours to provide much needed support and understanding for bereaved Hindu women.
The epistemological framework is social constructionism. In this study five Hindu widows were interviewed with the intention of providing readers and fellow researchers with insight into their narratives, and the data was hermeneutically analysed. The participants' stories were interpreted and categorised into themes.
This study allowed for elaborate and detailed descriptions about Hindu widows' experiences to surface, with the view that this study will broaden the way Hindu widowhood is thought of. Analyses reveals that within patriarchal society, Hindu widows appear inadequately prepared for their widowhood. As a result they experience financial, emotional and psychological difficulties, which make adjusting to widowhood a challenge. The perspective this study hopes to argue for is broader, inclusive, collaborative engagement and thinking in respect of Indian widowhoodPsychology
M.A. (Clinical Psychology)
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Dhaske, Govind Ganpati. "The lived experience of women affected wtih matted hair in southwestern India." Thesis, 2014. http://hdl.handle.net/1805/6230.
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Indiana University-Purdue University Indianapolis (IUPUI)Descriptions about the matting of hair given by medical practitioners show a significant commonality indicating it as a historic health problem prevalent across the globe, however with less clarity about its etiopathogenesis. In southwestern India, the emergence of matting of hair is considered a deific phenomenon; consequently, people worship the emerged matted hair and restrict its removal. Superstitious beliefs impose a ritualistic lifestyle on affected women depriving them of health and well-being, further leading to stigma, social isolation, and marginalization. For unmarried females, the matting of hair can result in dedication to the coercive devadasi custom whereby women end up marrying a god or goddess. To date, the state, academia, and disciplines such as medicine and psychology have paid far too little attention to the social, cultural, and health concerns of the women affected by matted hair. A Heideggerian interpretive phenomenological study was conducted to document the lived experience of women affected by the phenomenon of matting of hair. The subjective accounts of 13 jata-affected women selected through purposive sampling were documented to understand their health and human rights marginalization through harmful cultural practices surrounding matting of hair. Seven distinct thematic areas emerged from the study exemplified their lived experience as jata-affected women. The prevalent gender-based inequity revealed substantial vulnerability of women to health and human rights marginalization through harmful cultural practices. The ontological structure of the lived experience of matting of hair highlighted the unreflective internalization of religious-based discourse of matting of hair. The hermeneutic exploration revealed events that exemplified jata-affected women’s compromised religiosity, and control of their well-being, human development, and ontological security. The religious-based interpretation of matting of hair and associated practices marginalize the health and human rights of affected women through family members, institutions, society, and religious-based systems. The study demonstrates the need for collaborative, evidence-based interventions and for effective domestic as well as global policies to prevent the health and human rights violations of women through cultural practices. The study offered foundational evidential documentation of the phenomenon of matting of hair as a harmful cultural practice that compromises women’s right to health and well-being.
Books on the topic "Social aspects of Hindu gods"
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Raṅgasvāmi, Ke Si. Cannapaṭṭaṇa Tāllūku grāmadēvategaḷa samājō-sāṃskr̥tika adhyayana. Mānasa Prakāśana, 2007.
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Nye, Malory. A place for our gods: The construction of an Edinburgh Hindu temple community. Curzon Press, 1995.
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The goddess as role model: Sītā and Rādhā in scripture and on the screen. Oxford, 2008.
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Oldfield, Ken. Hindu gods and goddesses: Aspects of the divine one. Christian Education Movement, 1987.
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Gods and masks of the Kāṭhmāṇḍu valley. D.K. Printworld, 2000.
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Majupuria, Trilok Chandra. Sacred animals of Nepal and India: With reference to Gods and Goddesses of Hinduism and Buddhism. M. Devi, 1991.
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Prabhākaravardhan, Ke. Daiva bhaiṣajyamu =: Divine therapy. Ke. Prabhākar Vardhan], 2007.
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Rao, G. Satyanarayana. Myths and deities: Some aspects of Hindu iconographic traditions. New Era Publications, 1993.
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Markel, Stephen. Origins of the Indian planetary deities. Edwin Mellen Press, 1995.
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Sankaran, Thayat. Hindu, varṇṇaṃ, jāti: Lēkhanaṅṅaḷ. Sāhityapr̲avarttaka Sahakaraṇasaṅghaṃ, 1990.
Book chapters on the topic "Social aspects of Hindu gods"
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Stevens, John A. "Tensions and Transitions: 1870–77." In Keshab. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190901752.003.0005.
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This chapter begins by discussing Keshab Chandra Sen’s attempts to replicate British models of liberal social reform in India. It goes on to examine Keshab’s changing attitudes to gender, reform and civilization, as he gradually moved away from the liberalism he had espoused in Britain. It argues that Ramakrishna exerted a considerable influence on Keshab, as he began to embrace aspects of Hindu revivalism and Indian nationalism. It argues that Keshab attempted to undermine the epistemological basis of British imperialism by arguing for the value of ‘madness’ and ‘inspiration’ as modes of thought.
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"Social aspects." In Why Gods Persist. Routledge, 2002. http://dx.doi.org/10.4324/9780203007990-19.
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"Social and Soteriological Aspects of Sin and Penance in Medieval Hindu Law." In Sins and Sinners. BRILL, 2012. http://dx.doi.org/10.1163/9789004232006_003.
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Longkumer, Arkotong. "Playing the Waiting Game." In Majoritarian State. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190078171.003.0016.
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Longkumer offers a preliminary examination of how the BJP has been able to negotiate its status in the region. Based on ethnographic data and media reports, Longkumer argues that the BJP honed a self-sufficient and dynamically structured political machine and adopted an agenda that transcended religious, social and cultural boundaries. Longkumer focuses on two aspects of the BJP’s approach: its utilization of key alliances that have emerged in reaction to the failures of regional and central governments, and its projection of itself as a secular party that encompasses, but also moves beyond, exclusively ‘Hindu’ sentiments. The chapter highlights this ‘double-think’ – the situational/ regional differences in political self-presentation that demonstrate the malleability of Hindu nationalist ideology, while at the same time managing the BJP’s complex relationship with the RSS.
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Austin, Christopher R. "Introduction." In Pradyumna. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190054113.003.0001.
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This chapter presents to the reader the initial and rudimentary facts about Kṛṣṇa’s son Pradyumna, and offers a hypothesis on why this figure of Hindu mythology has been so poorly studied. This requires a review of the relationship between the monograph’s two most important sources—the Sanskrit Mahābhārata and its appendix, the Harivaṃśa. Brief synopses of the seven individual body chapters are provided, followed by an articulation of the two dominant thematic patterns discovered by the study: (a) an evolving cooperation in the mythology of Pradyumna between three aspects of his character—as an erotic figure (lover), master of illusory subterfuges (magician), and double of his father Kṛṣṇa (scion of the avatāra); and (b) the social and gender commitments that conspired to produce a masculine ideal of a mutually implicating sexual and violent power, each embodied as a mode of the other in the persona of Pradyumna.
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Tor, Shaul. "Xenophanes on the Ethics and Epistemology of Arrogance." In Early Greek Ethics. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198758679.003.0003.
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Xenophanes famously advanced certain views that found celebrated expressions in classical ethical philosophy. Most notably, his remarks on poetic depictions of gods and the social veneration of athletes echo the later criticisms of Plato’s Socrates. “Xenophanes on the Ethics and Epistemology of Arrogance” argues that the repeated echoes of Xenophanes in the words of Plato’s Socrates reflect an affinity that runs deeper than has been recognized. Xenophanes confronts us with a systematic attitude toward the ethical aspects and consequences of epistemic arrogance; in particular, he anticipates the central Platonic insight that epistemic arrogance manifests in, and leads to, ethical failure in human thought and action. Furthermore, Xenophanes—like Socrates—does not counter the arrogance he diagnoses with meek humility, but, instead, espouses a disillusioned recognition of human epistemic limitations while, at the same time, affirming the superiority of his own insight and value to human communities, partly on the basis of that very recognition.
Reports on the topic "Social aspects of Hindu gods"
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JHA, Anil. ICIMOD Annual Report 2019. International Centre for Integrated Mountain Development (ICIMOD), 2020. http://dx.doi.org/10.53055/icimod.5.
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The stories in this annual report provide a summary of our accomplishments over the last year. They showcase key aspects of our work on multiple fronts – from working with communities, engaging policymakers, facilitating regional cooperation, promoting gender and social inclusion, and generating new knowledge and building capacity – to create positive change in the Hindu Kush Himalaya. The stories also highlight the range of partnerships, with governments and civil society, that make possible our work in the region.