Bibliografías temáticas / Religious history|Art history|South Asian studies

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Literatura académica sobre el tema "Religious history|Art history|South Asian studies"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 11 de febrero de 2022

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Artículos de revistas sobre el tema "Religious history|Art history|South Asian studies"

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Eaton, Richard M. "Rethinking Religious Divides." Journal of Asian Studies 73, no. 2 (2014): 305–8. http://dx.doi.org/10.1017/s0021911814000448.

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Notwithstanding the considerable body of scholarship on South Asian history that has appeared over the past several decades, we still live with the image of a monolithic and alien Islam colliding with an equally monolithic Hinduism, construed as indigenous, and from the eleventh century on, politically suppressed. Such a cardboard-cutout caricature survives in much of India's tabloid media, as well as in textbooks informed by a revivalist, aggressively political strand of Hinduism, or “Hindutva.” Though useful for stoking primordial identities or mobilizing support for political agendas, this
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Younger, Paul. "Review of South Asian Religions on Display: Religious Processions in South Asia and in the Diaspora." Numen 56, no. 4 (2009): 513–16. http://dx.doi.org/10.1163/156852709x439542.

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Zaman, Muhammad Qasim. "Review Essay: Modernity and Religious Change in South Asian Islam." Journal of the Royal Asiatic Society 14, no. 3 (2004): 253–63. http://dx.doi.org/10.1017/s1356186304004109.

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Over the course of the past several decades, Francis Robinson has done much to illuminate facets of the history and culture of the traditionally educated Muslim religious scholars, the ulama, of South Asia. “For far too long,” he writes, “[the] ulama have been treated as cardboard figures, caricatures of Muslim men of God…. [C]olonial administrators, and subsequently scholars, have rarely known enough to treat them as more than such; Western-educated Muslims, who have discovered new forms of authority, have often been concerned both to mock and to distance themselves from the mediators of reli
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4

Mace, Sonya Rhie, and Phyllis Granoff. "Introduction to the Special Issue: Seeing and Reading: Art and Literature in Pre-Modern Indian Religions." Religions 12, no. 1 (2021): 57. http://dx.doi.org/10.3390/rel12010057.

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Daniels, Timothy P. "New Faiths, Old Fears." American Journal of Islam and Society 23, no. 2 (2006): 95–98. http://dx.doi.org/10.35632/ajis.v23i2.1623.

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Bruce Lawrence’s book, New Faiths, Old Fears: Muslims and Other AsianImmigrants in American Religious Life, seeks to remedy theoretical gaps bycorrecting the emphasis on East Asians within Asian-American studies andby describing Asian Americans in relation to other minorities and dominantAnglos within the prevailing ethno-racial system (p. xiv). As a religiousstudies scholar with “a lifelong engagement with Islam, and an exuberantattachment to South Asia” (p. 38), he discusses post-1965 immigration andunderscores its religious and cultural dimensions. The range of controversialtopics broached
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6

Virani, Shafique N. "Taqiyyaand Identity in a South Asian Community." Journal of Asian Studies 70, no. 1 (2011): 99–139. http://dx.doi.org/10.1017/s0021911810002974.

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The Guptīs of Bhavnagar, India, represent an unexplored case oftaqiyya, or precautionary dissimulation, and challenge traditional categories of religious identity in South Asia.Taqiyyais normally practiced by minority or otherwise disadvantaged groups of Muslims who fear negative repercussions should their real faith become known. Historically, the Shī‘a, whether Ithnā-‘asharī or Ismaili, have commonly dissimulated as Sunnīs, who form the dominant community. However, the Guptīs, who are followers of the Ismaili imam, and whose name means “secret” or “hidden ones,” dissimulate not as Sunnī Musl
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Bornet, Philippe. "Sacred Play: Ritual Levity and Humor in South Asian Religions." Numen 58, no. 4 (2011): 584–88. http://dx.doi.org/10.1163/156852711x577113.

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Green, N. "Slavery & South Asian History * Edited by INDRANI CHATTERJEE and RICHARD M. EATON." Journal of Islamic Studies 19, no. 2 (2008): 281–83. http://dx.doi.org/10.1093/jis/etn025.

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Eaton, Richard M. "Shariʿat and Ambiguity in South Asian Islam. Katherine P. Ewing". History of Religions 31, № 1 (1991): 101–2. http://dx.doi.org/10.1086/463273.

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Steinfels, Amina. "His Master’s Voice: The Genre of Malfūẓāt in South Asian Sufism". History of Religions 44, № 1 (2004): 56–69. http://dx.doi.org/10.1086/426655.

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Tesis sobre el tema "Religious history|Art history|South Asian studies"

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Stein, Emma Natalya. "All Streets Lead to Temples| Mapping Monumental Histories in Kanchipuram, ca. 8th - 12th centuries CE." Thesis, Yale University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10633265.

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<p> This dissertation examines the transformation of the South Indian city of Kanchipuram into a major cosmopolitan sacred center during the course of the eighth through twelfth centuries. In this pivotal five hundred-year period, Kanchipuram served as the royal capital for two major dynasties, the Pallavas and then the Cholas. Both dynasties sponsored the production of prominent sacred monuments built from locally sourced stone. These temples were crowned with pyramidal towers, adorned with sculpted and painted figures of deities amid groves and palatial landscapes, and elegantly ornamented w
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2

Kaura, Kathleen. ""The Body of the Goddess: Religious and Political Power of the Indian Female Body and Ruptures of Resistance"." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu154257240118643.

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Brown, Kerry Lucinda. "Dīpaṅkara Buddha and the Patan Samyak Mahādāna in Nepal: Performing the Sacred in Newar Buddhist Art". VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/3635.

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Every four years, in the middle of a cold winter night, devotees bearing images of 126 Buddhas, Bodhisattvas, and other important deities assemble in the Nepalese city of Patan for an elaborate gift giving festival known as Samyak Mahādāna (“The Perfect Great Gift”). Celebrated by Nepal’s Newar Buddhist community, Samyak honors one of the Buddhas of the historical past called Dīpaṅkara. Dīpaṅkara’s importance in Buddhism is rooted in ancient textual and visual narratives that promote the cultivation of generosity through religious acts of giving (Skt. dāna). During Samyak, large images of Dīpa
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Choi, Hyejeong. "Mireuksa, A Baekje Period Temple of the Future Buddha Maitreya." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1431044236.

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Yip, Leo Shing Chi. "Reinventing China: cultural adaptation in medieval Japanese Nô Theatre." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1087569643.

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Shonk, Gregory J. "Vision and Presence: Seeing the Buddha in the Early Buddhist and Pure Land Traditions." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338148835.

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Ellerkamp, Owen Dunton. "Purifying the Sacred: How Hindu Nationalism Reshapes Environmentalism in Contemporary India." Oberlin College Honors Theses / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1528286104076725.

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Gentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.

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<p> This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for
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Burton-Rose, Daniel. "Terrestrial reward as divine recompense| The self-fashioned piety of the Peng lineage of Suzhou, 1650s-1870s." Thesis, Princeton University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10120373.

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<p> This dissertation focuses on the religious commitments of the Peng clan of Suzhou. From the early to mid-Qing dynasty (1644-1911) the Pengs were arguably the most successful corporate lineage in the entire empire in terms of civil examination performance. They were also pioneers of a charitable style of status justification in which the Pengs explained their worldly success as divine reward for their good works. By the early eighteenth century, many of the Pengs&rsquo; peers and social inferiors promulgated their claims as well. In the thriving genre of morality books <i>(shanshu)</i> part
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Chaulagain, Nawaraj. "Hindu Kingship: Ritual, Power and History." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11203.

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This dissertation examines two major kingship rituals-- the coronation and the autumnal navaratri--as discussed in Hindu religious literature and ritual texts, and as practised in Nepal. These rituals are based on sacred myths and primarily oriented to the production of religious and socio-political dimensions of sovereign power. The Vedic, tantric, and other devotional acts as found in these rituals empower the king and construct his personal and corporate identity. The rituals are consequently strongly political, as various divine, human and other agencies invest the king with multiple power
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Libros sobre el tema "Religious history|Art history|South Asian studies"

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Afif, Bahnassi, and Rogers Michael 1935-, eds. The art of Islam. Unesco, 1990.

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2

Tae-gon, Kim. The Paintings of Korean Shaman Gods. Translated by Christina Han. Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9781898823773.

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This is the first monograph on the subject to be published in English. It comprises 130 full-colour plates of shaman gods. Supported by two introductory chapters ‘Reflections on Shaman God Paintings and Shamanism’ by Kim Tae-gon, and ‘The Shaman God Paintings as an Icon and Its Artistic Qualities’ by Bak Yong-suk, both distinguished authorities in the study of Korean Shamanism, The Paintings of Korean Shaman Gods offers a very accessible introduction to understanding Korean shamanism and its art. The Paintings of Korean Shaman Gods broad appeal will be welcomed by both specialists and generali
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Zeng, Zheng. Witnessing history: One woman's fight for freedom and Falun Gong. Allen & Unwin, 2005.

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Oxford Centre for Buddhist Studies., ed. Metaphor and literalism in Buddhism: The doctrinal history of nirvana. Routledge, 2006.

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Angkor, before and after: A cultural history of the Khmers. Orchid Press, 2004.

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B, Jongeneel J. A., ed. Christian presence and progress in North-East Asia: Historical and comparative studies. Peter Lang, 2011.

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7

Rhee, Hong Beom. Asian millenarianism: An interdisciplinary study of the Taiping and Tonghak rebellions in a global context. Cambria Press, 2007.

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Yi, Hong-bŏm. Asian millenarianism: An interdisciplinary study of the Taiping and Tonghak rebellions in a global context. Cambria Press, 2007.

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9

Safrasti︠a︡n, R. A. Modernizing Ottoman policy towards Christian subjects during Tanzimat: Concept of merger : paper presented to the International Conference of Asian and North-African Studies (ICANAS-38), Ankara, September 10-15, 2007. National Academy of Sciences of Armenia, Institute of Oriental Studies, 2007.

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Safrasti︠a︡n, R. A. Modernizing Ottoman policy towards Christian subjects during Tanzimat: Concept of merger : paper represented [sic] to the International Conference of Asian and North-African Studies (ICANAS-38), Ankara, September 10-15, 2007. National Academy of Sciences of Armenia, Institute of Oriental Studies, 2007.

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Capítulos de libros sobre el tema "Religious history|Art history|South Asian studies"

1

Kersten, Carool. "The arrival of Islam." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0001.

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The arrival of Islam in Indonesia is bound up with developments in the wider geographical area of Southeast Asia. This chapter presents a broader angle than the current political boundaries of the Republic of Indonesia. The chapter addresses the question of the relatively late local acceptance of Islam, even though Southeast Asia’s contacts with the Middle East and South Asia go back to pre-Islamic times. Based on a critical assessment of the historiography of Southeast Asian Islam, the chapter will identify four key issues that are relevant for a balanced account of the Islamization process: Time frame (13<sup>th</sup> century); Provenance (theories propose various origins: South Asia, Middle East, and China; Agency (Merchants, religious professionals (missionaries, Sufis), local involvement); Motivations (political, commercial, colonial, religious factors). The emerging picture consists of a variety of starting points, numerous modalities for the diffusion of Islam, positioning the Indian Ocean basin as a vital contact zone. The associated ‘single ocean concept’ turned it into a ‘neutral water’ links the history of the Islamization of Southeast Asia to the newly emerging scholarly field of Indian Ocean studies
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2

Sanyal, Usha. "Al-Huda’s Intellectual Foundations." In Scholars of Faith. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0008.

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Chapter 7 explores the intellectual foundations of Farhat Hashmi and Idrees Zubair. Zubair was raised in a family with Ahl-i Hadith affiliations, while Hashmi’s father had ties with the Jama‘at-i Islami. However, Hashmi gradually became an Ahl-i Hadith follower as well. What distinguishes the Ahl-i Hadith from other South Asian Sunni maslaks? I trace its history from the nineteenth century to the present. Following the educational trajectories of Farhat Hashmi and Idrees Zubair, I look closely at their PhD research in Glasgow, Scotland, on aspects of hadith transmission as students of Islamic Studies in the early 1990s. Hashmi’s research has not been available to the public and is therefore of particular interest. What was the impact of Hashmi and Zubair’s intellectual formation on Al-Huda as a social and religious organization, how does Hashmi incorporate secular scientific findings into her classes, and what can one infer from the above about Al-Huda’s politics, are some of the questions that this chapter addresses.
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"Studies in the History of Religions Numen Book Series." In South Asians in the Diaspora. BRILL, 2004. http://dx.doi.org/10.1163/9789047401407_027.

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Sun, Anna. "Confucianism as a World Religion." In Confucianism as a World Religion. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691155579.003.0005.

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This chapter presents an overview of how Confucianism has been classified as a world religion in both popular and academic texts over the past century, suggesting that this classification has had a lasting impact on both the popular imagination and academic institutions. It argues that the notion of world religions has become the universally recognized “achievement” that provides model problems and solutions to a community of practitioners. In this case, this community consists of scholars in religious studies, as well as scholars who study Chinese religions in other fields, such as sociology, history, philosophy, and Asian studies. The chapter focuses on the acceptance and implementation of this paradigm in American academia, instead of comparing it to that of another country, such as Great Britain.
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Tran, Ben. "Corporate Social Responsibility." In Advanced Methodologies and Technologies in Business Operations and Management. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7362-3.ch020.

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In Asia, societies have a long history of cultural and religious giving. The idea of businesses giving back to the communities in which they operate is also age old. In many of the countries studied, an alternative discourse encompassing culture, traditional values, and politics provides a socio-economic context and a national backdrop for CSR action. Based on 10 country studies, key elements that define the practice of CSR in Asian companies are cultural influences, classical philanthropy, state capacity, participation in global supply chains, and home-grown corporate misdemeanors. Culture matters to how societies approach CSR. There are important cultural influences on ideas of obligation and responsibility that are significant in the Asian context, and this is where the Asian discourse on CSR diverges from that in the West.
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Tran, Ben. "Corporate Social Responsibility." In Encyclopedia of Information Science and Technology, Fourth Edition. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2255-3.ch058.

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In Asia, as elsewhere around the world, societies have a long history of cultural and religious giving. The idea of business' responsibility to give back to the communities in which they operate is also age old. In many of the countries studied, an alternative discourse encompassing culture, traditional values, and politics provides a socio-economic context and a national backdrop for CSR action. Based on the ten countries studies, key elements that define the practice of CSR in Asian companies are: cultural influences, classical philanthropy, State capacity, participation in global supply chains and home-grown corporate misdemeanors. Culture matters to how societies approach CSR. There are important cultural influences on ideas of “obligation” and “responsibility” that are significant in the Asian context and this is where the Asian discourse on CSR diverge from that in the West.
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Wongsurawat, Winai, and Vivek Shrestha. "Information Technology, Globalization, and Local Conditions." In Advances in Human Resources Management and Organizational Development. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4056-4.ch010.

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In small markets such as many emerging economies of South East Asia, disruptive startups have two important challenges to contend with – managing the forces of globalization and coping with idiosyncratic local rules and regulation. While globalization offers extraordinary opportunities to access new ideas and the ability to reach customers faraway, it can lead to risky dependencies on powerful, foreign suppliers and partners. Disruptive startups in small emerging economies also have to deal with peculiar rules and regulations rooted in local politics, religion or history. This chapter explores the interplay between the strategic choices facing a disruptive startup and the entrepreneur's management of globalization forces along with local complications. The analysis is driven by case studies of two South East Asian startups that have exploited opportunities presented by information technology to disrupt incumbents in the media and tourism industries.
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"AN UNPUBLISHED LETTER OF FATHER CHRISTOVAL DE VEGA S.J.: Its Importance for the History of the Second Mission to the Mughal Court and for the Knowledge of the Religion of the Emperor Akbar." In Studies in Asian Mission History, 1956-1998. BRILL, 2000. http://dx.doi.org/10.1163/9789047400318_005.

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"Whirlpool Effects and Religious Studies. A Response to Guy G. Stroumsa." In Dynamics in the History of Religions between Asia and Europe. BRILL, 2012. http://dx.doi.org/10.1163/9789004225350_010.

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Tharaud, Jerome. "Abolitionist Mediascapes." In Apocalyptic Geographies. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200101.003.0003.

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This chapter traces how American abolitionists took up evangelical media strategies in the mid- and late 1830s, launching circulating antislavery libraries that adapted evangelical space to the geographies of slavery. It mentions that the American Anti-Slavery Society urged readers to extend their “ethical horizon” beyond the local. It also details how the Society used events in the Caribbean and elsewhere to refocus evangelical zeal from Asia to the U.S. South, which transformed the world missionary enterprise into a model for national reform in the process. The chapter shows how abolitionists adapted traditional sacred geographies to chart the global contours of modernity's cruelest and most insidious institution. It maps the cosmic contours of the abolitionist spatial imagination and intervenes in scholarly debates surrounding the history of abolitionism, religious reform movements, and American literary and cultural studies.
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Actas de conferencias sobre el tema "Religious history|Art history|South Asian studies"

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs,
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