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Artículos de revistas sobre el tema "Sacred space India"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 3 de febrero de 2022

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1

Branfoot, Crispin. "Imperial Frontiers: Building Sacred Space in Sixteenth-Century South India." Art Bulletin 90, no. 2 (June 2008): 171–94. http://dx.doi.org/10.1080/00043079.2008.10786389.

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2

Bacchetta, Paola. "Sacred Space in Conflict in India: The Babri Masjid Affair." Growth and Change 31, no. 2 (January 2000): 255–84. http://dx.doi.org/10.1111/0017-4815.00128.

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3

Kannan, Rajalakshmi Nadadur. "Colonial Material Collections and Representations of Devadasi Bodies in the Public Sphere in the Early 20th-Century South India." Anthropos 114, no. 2 (2019): 531–46. http://dx.doi.org/10.5771/0257-9774-2019-2-531.

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This article discusses how the politics of morality in the early 20th-century South India, in its gendered nation-building exercise, reified a distinction between sacred/profane by using devadasis’ bodies as material objects in the public sphere. Traditional performers of dance and music, devadasis were chosen to represent the profane in a series of historical developments in which both Europeans and Indian colonial elites participated in constructing and using the categories of the sacred and profane to classify sex and body as material, profane, and obscene. Specifically targeting devadasis,

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4

Miles-Watson, Jonathan. "Teachings of Tara." Anthropology in Action 23, no. 3 (December 1, 2016): 30–42. http://dx.doi.org/10.3167/aia.2016.230304.

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AbstractThis article presents the case for a rethinking of the academy’s approach to sacred space through a demonstration of the way that a focus on unskilled actors reconfigures established approaches and interpretations. The article opens with an auto-ethnographic account of the powerful effect of Shimla’s Tara Devi temple on personal wellbeing and from this starting point spirals out to explore how Tara (and her sacred places) are connected to wellbeing both in the Himalayan region of Shimla and beyond. Through this process, arguments that I have previously made, concerning both the relatio

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5

Deeg, Max. "Mapping common territory—mapping other territory." Acta Orientalia Vilnensia 8, no. 1 (January 1, 2007): 145–61. http://dx.doi.org/10.15388/aov.2007.1.3746.

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Cardiff UniversityThis paper addresses the different functions of the construction of religious, i.e. sacred, space depending on whether such a construction is done in and for its own cultural sphere or whether it is done in and from a cultural context positioned outside the constructed space. This is demonstrated by two case studies of pilgrimage narratives. The first one concentrates on South-Asian culture (Kaśmīr, Nepal) in which two religious traditions (Buddhism, Hinduism) coexisted and constructed sacred space by either the same narratives or by similar but sufficiently different narrati

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6

BANERJEE, SANDEEP, and SUBHO BASU. "Secularizing the Sacred, Imagining the Nation-Space: The Himalaya in Bengali travelogues, 1856–1901." Modern Asian Studies 49, no. 3 (September 29, 2014): 609–49. http://dx.doi.org/10.1017/s0026749x13000589.

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AbstractThis article examines changing conceptions of the Himalaya in nineteenth-century Bengali travelogues from that of a sacred space to a spatial metaphor of a putative nation-space. It examines sections of Devendranath Tagore's autobiography, written around 1856–58, before discussing the travelogues of Jaladhar Sen and Ramananda Bharati from the closing years of the nineteenth century. The article argues that for Tagore the mountains are the ‘holy lands of Brahma’, while Sen and Bharati depict the Himalaya with a political slant and secularize the space of Hindu sacred geography. It conte

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Geva, Anat, and Anuradha Mukherji. "A Study of Light/Darkness in Sacred Settings: Digital Simulations." International Journal of Architectural Computing 5, no. 3 (September 2007): 507–21. http://dx.doi.org/10.1260/147807707782581756.

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Studying light/darkness and sacred architecture reveals that the “holy” light dramatizes the spiritual state and affects the mood of the user in the sacred space. Furthermore, it shows that faith dictates the treatment of light/darkness in the sacred setting as means to enhance the spiritual experience. These two premises were investigated by conducting digital daylight simulations on the Brihadeshvara Hindu Temple (1010 AD) of Tanjore, Tamilnadu, India. This sacred monument, listed as one of UNESCO's World Heritage Sites, is an intriguing case study since the treatment of the ‘holy light’ in

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FISHER, ELAINE. "Public Space, Public Canon: Situating religion at the dawn of modernity in South India." Modern Asian Studies 52, no. 5 (September 2018): 1486–541. http://dx.doi.org/10.1017/s0026749x17001044.

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AbstractWhat is ‘early modern’ about religion in South India? In theorizing early modernity in South Asia, the category of religion has been viewed with scepticism, perhaps to avoid painting India as the exotic ‘Other’ that failed to modernize in the eyes of Western social theory. And yet, Western narratives, drawn from secularization theory, fail to do justice to our historical archive. As a vehicle for approaching the experience of religion in early modern South India, this article invokes the category of space as a medium for the publicization and contestation of meaning across diverse lang

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9

Ostrander, Diana Louise Gander. "Wordsworth in the Himalayas: Indian Narratology and Sacred Space in William Delafield Arnold’s Oakfield: Fellowship in the East." Religion and the Arts 14, no. 1-2 (2010): 34–58. http://dx.doi.org/10.1163/107992610x12592913031784.

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AbstractWilliam Delafield Arnold’s single novel, Oakfield: Fellowship in the East, is a transparently autobiographical account of what happens when the earnestness of a son and pupil of Dr. Thomas Arnold encounters the ancient world of India in the decade of the Sepoy Rebellion. This essay explores what has been far less apparent to Western readers and critics: the presence of Indian philosophy at the heart of the novel. Following in the tradition of the Wordsworthian Romantic prophet, W. D. Arnold relates Oakfield’s spiritual search and enlightenment to present the novel itself as the spiritu

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10

Pahariya, Vishnu Kumar, and Anjali S. Patil. "Impact of Water Body for Pilgrim Cities in India." International Journal of Research in Engineering, Science and Management 3, no. 9 (September 15, 2020): 44–47. http://dx.doi.org/10.47607/ijresm.2020.283.

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The mythological place India is blessed with the sacred streams, little and enormous water bodies.it is likewise adobe of numerous exceptional holy people, strict and Spiritual Leaders. Significant pilgrims in India are Haridwar, Gangotri, Yamunotri, Prayagraj, Char dhams, Dwarika, Puri, Rameswaram and Badrinath, twelve Jyotirlingas, Chitrakoot, varanshi, ayodhya, etc are on the bank of sacred waterways. These pioneer cities and its sacred spots pulls in a mass of explorers and pilgrims from different pieces of the nation and around the world. Because of its devotion, there is a huge increment

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11

Horodets’ka, Veronika. "Khrystyyansʹki sakralʹni symvoly u prostorovo-chasovomu kontynuumi poetychnoho movlennya ukrayinsʹkoho pysʹmennyka Yuriya Andrukhovycha". Studia Ucrainica Varsoviensia, № 8 (31 серпня 2020): 29–39. http://dx.doi.org/10.31338/2299-7237suv.8.5.

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This article explores the linguistic worldview of a Ukrainian poet – postmodernist Yuriy Andrukhovytch – realized through the concept of “Christian sacred symbols” analyzed from the perspective of anthropological and cognitive aspects of lingual and cultural studies. It defines the essence and the ways of implementing the concept in the spatio-temporal continuum of poetry collection “India” as well as highlights the role of man in the poet’s imaginary world through the archetypes of the world culture and decodes symbolic meaning of cultural context of the author’s works. Contrary to a generall

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12

Walker, Timothy D. "Contesting Sacred Space in the Estado da India: Asserting Cultural Dominance over Religious Sites in Goa." Ler História, no. 78 (June 22, 2021): 111–34. http://dx.doi.org/10.4000/lerhistoria.8618.

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13

Shrotryia, Vijay Kumar, and Shashank Vikram Pratap Singh. "A Short History of India’s Economy: Pre- and Post-Independence Period." Economic and Regional Studies / Studia Ekonomiczne i Regionalne 13, no. 4 (December 1, 2020): 388–406. http://dx.doi.org/10.2478/ers-2020-0029.

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Summary India is one of the most populated countries in the world and was famously known as the golden bird. It was known for its rich cultural heritage and some of the world’s most significant educational institutions. Over the countless decades and centuries, the invaders exploited the resources for their advantage. At the decline of the independence in 1947, it was left backward with one of the poorest economies of the world of that time. The richness of erstwhile India, the status of the golden bird, the sacred intellectual space that India occupied has only textual value for the present g

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14

Shrotryia, Vijay Kumar, and Shashank Vikram Pratap Singh. "A Short History of India’s Economy: Pre- and Post-Independence Period." Economic and Regional Studies / Studia Ekonomiczne i Regionalne 13, no. 4 (December 1, 2020): 388–406. http://dx.doi.org/10.2478/ers-2020-0029.

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SummaryIndia is one of the most populated countries in the world and was famously known as the golden bird. It was known for its rich cultural heritage and some of the world’s most significant educational institutions. Over the countless decades and centuries, the invaders exploited the resources for their advantage. At the decline of the independence in 1947, it was left backward with one of the poorest economies of the world of that time. The richness of erstwhile India, the status of the golden bird, the sacred intellectual space that India occupied has only textual value for the present ge

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15

Baul, Deepasri. "The Improbability of a Temple: Hindu Mobilization and Urban Space in the Delhi Shiv Mandir Agitation of 1938." Studies in History 36, no. 2 (August 2020): 230–50. http://dx.doi.org/10.1177/0257643020956624.

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The 1920s and 1930s were decades of intense religious polarization and violence in many parts of British India. These decades were also especially empowering ones for Hindu nationalist organizations in Delhi. So, it rankled Hindu leaders that Delhi’s built environment had a dearth of Hindu sacred structures to attest to their power, on account of the city’s past status as a Mughal capital. Instead, transitory spatial markers of local veneration made up its somewhat ephemeral Hindu sacred geography. The Shiv Mandir agitation of 1938 was a collective attempt by Hindu volunteers to forcibly occup

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16

Bühnemann, Gudrun. "Tradition and Innovation: The Samādhi of Naraharināth Yogī in Mṛgasthalī (Nepal) in Historical Context". Journal of Hindu Studies 14, № 1 (1 травня 2021): 59–70. http://dx.doi.org/10.1093/jhs/hiab012.

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Abstract In 2003 Naraharināth Yogī passed away at the Gorakhnāth Maṭha in Mṛgasthalī, a forested hill across from the sacred Paśupatināth temple in Kathmandu. Naraharināth was a prominent figure among the Nāth (sometimes called Kānphaṭā) Yogīs, a predominantly Śaiva ascetic movement in India and Nepal. Three years after his demise a memorial was inaugurated for him above the place where he was interred. The commemorative space, which has been expanding over the years, incorporates traditional features but is innovative in its layout. In this article I will trace the development of this single

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17

Jose, Alex Chembakassery, Puthoor Pattammal Sudhin, Prejith Madasseril Prasad, and Kalpuzha Ashtamoorthy Sreejith. "Spider Diversity in Kavvayi River Basin, Kerala, Southern India." Current World Environment 13, no. 1 (April 20, 2018): 100–112. http://dx.doi.org/10.12944/cwe.13.1.10.

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Kavvayi river basin is a typical lateritic biotope situated in the Northern part of Kerala, which holds various ecological units such as lateritic vegetation, agro-ecosystems, seasonal pools, Grass lands, Kanams, Sacred groves, Mangrove marsh and riparian vegetation. Many of these microhabitats are unique in character and poorly documented. A preliminary study was conducted to document the diversity of spider fauna inhabiting in the different ecosystems of Kavvayi river basins. India is having 1,686 species of spiders belonging to 60 families and 438 genera, which constitutes 3.6% of world’s s

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18

Kakati, Nilam. "An Inquiry into the Role of Women in Pre-Ahom and Ahom Society with Special Focus on the Institution of Kamakhya." Current Research Journal of Social Sciences and Humanities 3, no. 2 (December 30, 2020): 291–98. http://dx.doi.org/10.12944/crjssh.3.2.15.

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The role of women in Pre- Ahom and Ahom society could be regarded in the broader environment within the ambit of sacred space dedicated to them. Kamakhya temple, situated near Guwahati, Assam is the most profound illustration of the sacred space of women. It is celebrated as one of the renowned centres of Tantra in India in general and Assam in particular. It has established itself not only as an eminent Tantric centre but also as a menstruating Goddess. However, menstruation has been treated as a taboo since the earliest times in various religious texts. It represented the image of impurity a

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19

Haji A. Hamid, Rahimah, and Tarmiji Masron. "Marriage of the Disciplines of Literature and Geography (GIS): Analysing the Location and Function of Mountains in Selected Works of Asian Literature." Malay Literature 24, no. 1 (March 11, 2011): 130–58. http://dx.doi.org/10.37052/ml.24(1)no7.

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Mountains and hills (hereinafter referred to as mountains) are a special part of God’s creation. In addition to being mentioned in the Qur’an as being “bolts” of the Earth and water catchment areas, mountains are seen in a variety of religious and cultural traditions as being sacred and special places. There are thus many Asian literary works that boast of mountains existing in their locations. This paper seeks to examine why mountains are such an important element in the life of society by examining them in terms of their location and function. This study will use spatial information technolo

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20

ALAVI, SEEMA. "‘Fugitive Mullahs and Outlawed Fanatics’: Indian Muslims in nineteenth century trans-Asiatic Imperial Rivalries." Modern Asian Studies 45, no. 6 (May 12, 2011): 1337–82. http://dx.doi.org/10.1017/s0026749x11000266.

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AbstractThis paper follows the careers of ‘outlawed’ Indian Muslim subjects who moved outside the geographical and political space of British India and located themselves at the intersection of nineteenth century trans-Asiatic politics: Hijaz, Istanbul and the Arab provinces of the Ottoman Empire, and Burma and Acheh in the East. These areas were sites where ‘modern’ Empires (British, Dutch, Ottoman and Russian) coalesced to lay out a trans-Asiatic imperial assemblage. The paper shows how Muslim ‘outlaws’ made careers and carved out their transnational networks by moving across the imperial as

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P.J., Shyju, Iqbal Ahmad Bhat, Kathryn Myers, and Naresh Tanwar. "Local stakeholders’ perspectives on religious heritage and tourism development in Varanasi." International Journal of Tourism Cities 6, no. 3 (June 27, 2020): 529–44. http://dx.doi.org/10.1108/ijtc-10-2019-0194.

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Purpose The purpose of this paper is to examine the perspectives of local stakeholders on the role of religious tourism and the development process that alter the sacred space and religious heritage of Varanasi. Specific objectives include study local stakeholders' view on the motivation of visitors, the image of the city they carry home, role of infrastructure development altering sacredness of the city, major issues pertaining to conservation of the city's religious heritage and whether tourism dominates the sacred space of the city. Design/methodology/approach The present study follows the

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22

Kapuria, Radha. "National, modern, Hindu? The post-independence trajectory of Jalandhar’s Harballabh music festival." Indian Economic & Social History Review 55, no. 3 (June 21, 2018): 389–418. http://dx.doi.org/10.1177/0019464618778412.

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This article discusses the post-Independence trajectory of North India’s oldest extant classical music festival. Processes of modernisation and nationalisation transformed the Harballabh festival into a professionally organised concert, with little resemblance to the fair or ‘Rāg Melā’ it used to be. I demonstrate the tension between the ‘modernisation’ begun by Ashwini Kumar post-1948 and a subtle though unmistakable ‘Hinduisation’ championed by other middle-class organisers. Kumar’s attempts during the 1950s and 1960s to shape a new, disciplined audience, schooled in practices of rapt listen

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Malji, Andrea. "People Don’t Want a Mosque Here: Destruction of Minority Religious Sites as a Strategy of Nationalism." Journal of Religion and Violence 9, no. 1 (2021): 50–69. http://dx.doi.org/10.5840/jrv202142086.

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Religious sites are often at the center of confrontation. Groups frequently clash over the structures and the historical narratives surrounding sacred spaces. Religious sites encompass deeply entrenched meanings for groups of all backgrounds. These spaces represent identity, tradition, history, family, and belief systems. For minority groups, their religious sites can help provide a sense of belonging and serve as a monument to their history in the community. Due to their symbolic importance, religious sites are also vulnerable to violence by outside groups. Destructive acts targeting religiou

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Guéguen, Catherine. "Discontinuities and the Maintenance of Chinese Cemeteries in Kolkata (India) (印度加尔各答华人墓地的间断与维持)". Journal of Chinese Overseas 12, № 2 (2 листопада 2016): 315–35. http://dx.doi.org/10.1163/17932548-12341331.

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In India, where migrations from mainland China are not constantly renewed, the Chinese cemeteries constitute the perennial elements of cultural transmission. As they build cemeteries for their community, these overseas-Chinese people inscribe the concrete references that they hold sacred in India, and no longer look to mainland China. We shall see that there are multiple reasons that explain the Chinese cemeteries’ location on the margins of the city. However, the places for the dead are the result of a long process, cultural and spatial, specific to how they were established in Kolkata and it

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25

Devi, Toijam Sarika, Bijoylaxmi Sarmah, K. N. Dewangan, and Neeraj Kumar Phookan. "In Search of a Blue Ocean in the Indian Wine Industry." South Asian Journal of Business and Management Cases 10, no. 2 (August 2021): 218–30. http://dx.doi.org/10.1177/22779779211028550.

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Naara-Aaba is an indigenous wine innovated by a woman who could predict a beautiful end to her vision of brewing wine from the sacred but exotic fruit kiwi. The brand was launched in 2017 at Hong village of Ziro, Arunachal Pradesh by Tage Rita Takhe; an engineer turned entrepreneur through her venture M/s Lambu Subu Food & Beverages. The brand was named after her late father-in-law lovingly known as ‘Naara’ and ‘Aaba’ meaning father. The motto of the company is to fight a social problem that wreaks havoc across the region, namely the suicides of thousands of farmers who cannot pay back the

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Dwijendra, Ngakan Ketut Acwin, Ida Bagus Idedhyana, Ngakan Putu Sueca, and Ida Bagus Wirawibawa. "Ornamental Variety of Garuda and Wilmana on Padmasana Architecture at Kahyangan Jagat Temple in Bali, Indonesia." International Journal of Engineering and Emerging Technology 5, no. 1 (July 27, 2020): 37. http://dx.doi.org/10.24843/ijeet.2020.v05.i01.p08.

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Garuda was known in prehistoric India, where his paintings were found in the Harappa (Sindhu River valley), then spread to all corners of the world affected by Indian civilization. Its head, beak and claws are eagles, the light of the gods shining from its body. While Wilmana as a picture of a space vehicle that moves beyond the speed of thought. Wilmana is also a worldwide character, presented in the world of the internet, film and games. Padmasana architecture is a sacred building as a place/position of God, on the back is often carved by the two kinds of decoration. This research about orna

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Hawasi, Hawasi. "Epistemology And The Problem Of Cultural Hybridity In Muhammad Iqbal’s Thought." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (December 17, 2015): 99. http://dx.doi.org/10.20871/kpjipm.v5i2.137.

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Abstract : The hegemony of rational-positivistic paradigm of modern Western epistemology contributes greatly to the development of modern thought. The paradigm, so far, brings knowledge and science into mere instrumental goals. Scientism is the result of the paradigm which lost of its sacred as science. Therefore, it gets philosophical attack from both Western postmodern thinkers and indigenous scholars who already experienced Western colonialism and imperialism. One of the Moslem scholars who criticized the hegemony of Western thought to Islamic culture and civilization is Muhammad Iqbal. For

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Jaganmohan, Madhumitha, Lionel Sujay Vailshery, Seema Mundoli, and Harini Nagendra. "Biodiversity in sacred urban spaces of Bengaluru, India." Urban Forestry & Urban Greening 32 (May 2018): 64–70. http://dx.doi.org/10.1016/j.ufug.2018.03.021.

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Vyrschikov, Ye G. "Ancient Indian chronotope in Pali and Sanskrit sources." Orientalistica 3, no. 4 (December 28, 2020): 1097–113. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1097-1113.

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The author analyses the chronotope problem in the Ancient Indian texts written in Sanskrit (“Manu-Smriti”, “Arthashastra”, “Ramayana”, “Brihadaranyaka-Upanishad”) and Pali (“Simavisodhani”) languages. The “chronotope” is a category introduced by the Soviet scholar Mikhail Bakhtin (1895–1975). This category describes how configurations of time and space are represented in language and discourse. In particular, the author analyses the problem of the ideas of space regarding the “country” and “Kingdom” categories. The research has yielded two main results. In the first instance, the so-called “sa

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Logan Wagner, E. "The Continuity of Sacred Urban Open Space: Facilitating the Indian Conversion to Catholicism in Mesoamerica." Religion and the Arts 18, no. 1-2 (2014): 61–86. http://dx.doi.org/10.1163/15685292-01801005.

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‭During the sixteenth century, the Spanish crown sent Mendicant friars of the Franciscan, Dominican, and Augustinian monastic orders to evangelize and convert the indigenous people of America. With huge populations to convert, spread over an extremely vast territory, a limited number of friars had to find expedient ways to facilitate the conversion effort. Among the many conversion strategies used by the Mendicant friars under the early guidance of Fray Pedro de Gante were: to locate places of Christian worship over or near native ceremonial centers and continue the use of ceremonial open urba

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Kumar, Ashish. "Book review: Susan Verma Mishra and Himanshu Prabha Ray (Eds), The Archaeology of Sacred Spaces: The Temple in Western India, 2nd century BCE–8th century CE." Journal of Heritage Management 3, no. 1 (June 2018): 122–25. http://dx.doi.org/10.1177/2455929618773273.

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Susan Verma Mishra and Himanshu Prabha Ray (Eds), The Archaeology of Sacred Spaces: The Temple in Western India, 2nd century bce–8th century ce. London and New York, NY: Routledge, First South Asian edition, 2017, xii+ 283 pp., ₹850 (hardback), ISBN: 978-1-138-21964-9.

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Yeoh, Brenda S. A. "The Control of “Sacred” Space: Conflicts Over the Chinese Burial Grounds in Colonial Singapore, 1880–1930." Journal of Southeast Asian Studies 22, no. 2 (September 1991): 282–311. http://dx.doi.org/10.1017/s0022463400003891.

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In traditional societies, a sense of the “sacred” is often inherent in the form of the urban built-environment, which, in turn, cannot be understood apart from the “mythical-magical concern with place”. According to Mircea Eliade, the act of settlement itself is perceived as a re-enactment of the mythical creation of the world. Ancient Indian cities were designed according to a mandala replicating a cosmic image of the laws governing the universe and, similarly, Chinese cities were conceived as “cosmo-magical symbols” of the universe. These cities were laid out as terrestrial images of the mac

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Geary, David, and Kiran Shinde. "Buddhist Pilgrimage and the Ritual Ecology of Sacred Sites in the Indo-Gangetic Region." Religions 12, no. 6 (May 26, 2021): 385. http://dx.doi.org/10.3390/rel12060385.

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In contemporary India and Nepal, Buddhist pilgrimage spaces constitute a ritual ecology. Not only is pilgrimage a form of ritual practice that is central to placemaking and the construction of a Buddhist sacred geography, but the actions of religious adherents at sacred centers also involve a rich and diverse set of ritual observances and performances. Drawing on ethnographic research, this paper examines how the material and corporeal aspects of Buddhist ritual contribute to the distinctive religious sense of place that reinforce the memory of the Buddha’s life and the historical ties to the

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Santiago, Amitha. "NURTURING ABSTRACTIONS OF THE NATION IN RELIGIO-CULTURAL IDENTITY ASSERTIONS AND SPACES OF GENEROSITY IN SUFI DARGHAS OF KARNATAKA." International Journal of Interreligious and Intercultural Studies 1, no. 1 (October 1, 2018): 85–94. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.33.

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Socio-political reality is often brought into being through performative acts. To say that religio-cultural identity stakes its claim on the socio-political through performative utterances is to also state that socio-political realities appear as effects of articulated ideology. It has been well acknowledged that socio-political ideology presents itself as if it were offering some ‘deeper, extra political truths’ of being and becoming that are constant. This brings forth a believing community, which functions as a stabilizing occurrence for these ‘deeper, extra political truths’ of being and b

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35

Ghosh, Banhishikha. "Invigorating and Reinventing Sacred Space: Hijra and Non-Hijra Relationships in a Dargah." Indian Journal of Gender Studies 28, no. 2 (March 17, 2021): 209–27. http://dx.doi.org/10.1177/0971521521997963.

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The article juxtaposes the lived realities and perceptions of a hijra gharana connected to a dargah (shrine of a revered religious figure belonging to the Sufi tradition) in a North Indian city, Narayanpura. It addresses how a hijra community interacts and develops interpersonal relationships with their non-hijra neighbours, devotees and shopkeepers, thereby engendering hijra selfhood. The potent element of symbolism enunciated through mythology, rituals and festivals becomes pertinent in constructing and authenticating the hijra identity. Concomitantly, the spiritual pursuits of these groups

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Bijukumar, V. "When Religious Faith Mutilates Gender Equality: Women Entry in Sabarimala Temple in Kerala." ANTYAJAA: Indian Journal of Women and Social Change 4, no. 2 (December 2019): 238–44. http://dx.doi.org/10.1177/2455632719880857.

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The brewing controversy over allowing entry of women of all age groups into the hill shrine of Ayyappa in Kerala polarized public opinion on women’s equal access to sacred spaces and the perpetuation of tradition in places of worship. Protagonists of gender equality claim that the restriction is as an attack on women’s right to access sacred places and a violation of Article 14 (right to equality) and Article 25(2) of the Indian Constitution which guarantees the right to religious freedom to all, thereby allowing irrationality to creep into the most literate society in the country. Critics pro

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Low, Michael Christopher. "EMPIRE AND THE HAJJ: PILGRIMS, PLAGUES, AND PAN-ISLAM UNDER BRITISH SURVEILLANCE, 1865–1908." International Journal of Middle East Studies 40, no. 2 (May 2008): 290a. http://dx.doi.org/10.1017/s0020743808080884.

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During the late 19th century, British supremacy in the Red Sea and Indian Ocean basin increasingly brought the hajj under the surveillance and regulation of non-Muslim powers. With the development of steamship travel and the opening of the Suez Canal came rapid growth in the number of oceangoing pilgrims. Colonial authorities eventually identified the steamship-era hajj as both a conduit for the spread of epidemic diseases, such as cholera and plague, and a critical outlet for the growth of Pan-Islamic networks being forged among Indian dissidents, pilgrims, and the Ottoman Empire. As a result

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Gopinath, Swapna. "Heterotopic Assemblages within Religious Structures: Ganesh Utsav and the Streets of Mumbai." Open Cultural Studies 3, no. 1 (February 1, 2019): 96–106. http://dx.doi.org/10.1515/culture-2019-0009.

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Abstract Indian urban public spaces have witnessed massive transformation post liberalization and globalization. In 2017, city spaces offer novel experiences and unravel new political dynamics in tune with the paradigm shifts in socio-political, economic and cultural domains. The city was shaped by the colonial and later modernizing forces, is being foregrounded in the postmodern, postcolonial discourses, and its public spaces therefore emerge as significant components in the social developments as witnessed in the new millennium. Ganesh Utsav in Mumbai is closely linked to India’s history of

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Elizabeth, K. Mary. "Performing the Elements in Indian Eco-Theatre: Deepan Sivaraman’s The Legends of Khasak." Modern Drama 64, no. 2 (June 2021): 218–37. http://dx.doi.org/10.3138/md.64.2.1115.

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This article considers The Legends of Khasak, a Malayalam play by Deepan Sivaraman, as a landmark Indian eco-theatrical production. I argue for the play as an important development in a nascent Indian eco-theatre, telling an ecologically significant tale about the relationship between humans and nature through performative and scenographic innovations that transform the theatrical space into a sacred grove, a place of deep significance in terms of ecological balance. This essay elaborates on how the play celebrates the pancha bhutas, the five elements of nature, by displaying their agency and

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McMillan, Michael. "Dub in the Front Room: Migrant Aesthetics of the Sacred and the Secular." Open Cultural Studies 3, no. 1 (February 1, 2019): 184–94. http://dx.doi.org/10.1515/culture-2019-0017.

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Abstract This article aims to explore, how the struggle over the sacred and the secular is enacted within the material culture of the front room as an index of the double consciousness that takes place in the black every day. The scared is often reduced to the purely religious, but unshackling it, and engaging with the sacred as a spectrum of spiritual experience that illuminates its dialogic relationship with the political, and therefore the secular. Reclaiming the sacred provides a critical praxis towards decolonising the legacy of coloniality in the context of postcolonial modernity. As a c

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Shenar, Gabriele. "Indian-Jewish Shrine Hopping in Israel." Journeys 20, no. 1 (August 1, 2019): 98–129. http://dx.doi.org/10.3167/jys.2019.200106.

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Focusing on the aesthetic, moral, and affective economies of one-day multisite pilgrimage tours of Indian-Jewish Israelis to the tombs of tzaddikim (“righteous persons”) as well as venerated sites of biblical figures in Israel, the article explores how the neoliberal idea of entrepreneurial competitiveness assists in mobilizing and sustaining culturally valued moral and aesthetic inclinations. Furthermore, it foregrounds the “multisensoriality” of religiously defined practice, emotion, and belief and their role in the production of an Indian-Jewish ambiance and the narratives that it elicits.

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S. R., Maneesha, P. Vidula, V. A. Ubarhande, and E. B. Chakurkar. "Astrologically Designed Medicinal Gardens of India." International Journal of Bio-resource and Stress Management 12, no. 2 (April 30, 2021): 108–20. http://dx.doi.org/10.23910/1.2021.2165.

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Herbs and horoscopes have played important roles in ancient human life. Vedic astrology describes nine grahas (planets), 12 rashis (zodiacs) and 27 nakshatras (stars/ constellations). It was believed that every person should plant and take care of the tree, animal or bird assigned to his/ her rashi/ nakshatra to please the ruling deity. The concept says that the position of these bodies at the time of birth or their movement in the celestial globe has influence on humans. Our ancestors established navagraha/ rashi/ nakshatra vatika or van near sacred places with representative plants to worshi

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Wario, Halkano Abdi. "Reforming Men, Refining Umma: Tablīghī Jamā‛at and Novel Visions of Islamic Masculinity." Religion and Gender 2, no. 2 (February 19, 2012): 231–53. http://dx.doi.org/10.1163/18785417-00202004.

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Tablīghī Jamā‛at, a pietistic movement run by laypeople that originated in India is currently the most widespread Muslim missionary group worldwide. It is essentially men-oriented in terms of its main target for proselytization and organization. Spaces of proselytization are mosques, sacred spaces frequented by men, and the home, a place of reinforcement of ‘lifestyle evangelism’ dominated by women. The group has been described as anti-intellectualist, apolitical, docile, otherworldly, and a front for militant groups. Based on recent ethnographic research in northern Kenya, the paper explores

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Dallman, Suzanne, Deborah Thien, Paul Laris, and Mary Ngo. "Reinterpreting Traditional Cultural Properties: A Political Ecology of Emotion Perspective." Human Geography 7, no. 2 (July 2014): 29–45. http://dx.doi.org/10.1177/194277861400700203.

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Interpretations of traditional cultural properties in the context of cultural resource management in the US demonstrate little understanding of, or concern for, the affective ecologies of landscapes. Institutional approaches to land development and resource management favor meanings and practices of the dominant culture and political structure that have often had devastating consequences for others, particularly American Indian tribes. In Northern California, Winnemem Wintu ancestral lands along the McCloud River were flooded in 1944 when the Shasta Dam was completed for the federal Central Va

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Anupriya, A., and M. Mahima Sophia. "Anatomical study of sacral hiatus in South Indian population and its clinical significance in caudal epidural anaesthesia." National Journal of Clinical Anatomy 03, no. 03 (July 2014): 128–36. http://dx.doi.org/10.1055/s-0039-3401751.

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Abstract Background: Caudal anaesthesia is administered into the epidural space through Sacral Hiatus(SH). Hence reliability and success of caudal epidural anaesthesia depends upon the anatomical knowledge of sacral hiatus. Aim: The aim is to study the morphological measurements and variations of structures around the sacral hiatus and to identify possible anatomical reasons for failure of caudal epidural anaesthesia (CEA). Materials and methods: Fifty three dry adult sacral bones of both sexes were measured using Vernier Caliper, scale and divider. The shape of sacral hiatus (SH) was observed

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Ghosh, Ranjusri. "Newly Discovered Śaiva-Ascetic Icons from West Bengal." Archives of Asian Art 71, no. 1 (April 1, 2021): 93–122. http://dx.doi.org/10.1215/00666637-8866689.

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Abstract Koṭivarṣa, a sacred place and an administrative unit that is mentioned in early medieval Indian religious and epigraphic sources from 700 to 1200 ce, is the area of focus of this essay. As an administrative unit, it was almost coterminous with the old Dinajpur district of Bengal, which is now divided into the present Indian state of West Bengal and Bangladesh. At one point in time, its headquarters came to be known as Devīkoṭa, underscoring its rise as a prime place for Devī, the Mother goddess. Sculptural arrays of the Mother goddess from this place point to the domineering presence

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Kucukcan, Talip. "Religion and Locality Conference." American Journal of Islam and Society 15, no. 4 (January 1, 1998): 151–54. http://dx.doi.org/10.35632/ajis.v15i4.2151.

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A two-day (September 8-10, 1998) international conference, “Religionand Locality,” took place at Leeds University, organized by the Departmentof Theology and Religious Studies. The conference participants addressedvarious emerging issues related to the relationship between religion andlocality, religious mapping of a locality, and the effects of globalization onlocal manifestations of religious practices, ideas, and movements.The first day of the conference was opened by a lengthy discussion in anagenda-setting session led by Kim Knott and Haddon Willmer (both ofUniversity of Leeds, UK). Knott

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Haynes, Maren. "Heaven, Hell, and Hipsters." Ecclesial Practices 1, no. 2 (October 10, 2014): 207–28. http://dx.doi.org/10.1163/22144471-00102002.

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Mars Hill pastor Mark Driscoll attracts unconventional churchgoers. Hipster youth ages 18–25 comprise the core of the church’s 12,000+ weekly attendees – surprising, amid Driscoll’s controversial promotion of strict gender binaries and fundamentalist theology. Furthermore, the Pacific Northwest boasts the country’s lowest rate of church affiliation (Killen 2004). How, in this so-called ‘religious none-zone,’ has Mars Hill grown rapidly among young adults? I suggest only a portion of Mars Hill’s regional growth relies on content preached in the pulpit. Using ritual theory (Collins 2008) and non

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Rizvi, Sajjad H. "Indian Sufism since the Seventeenth Century." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 129–31. http://dx.doi.org/10.35632/ajis.v25i3.1457.

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Based on his doctoral dissertation submitted to the University of London,the present book is a wonderful study of the Sufis ofAurangabad (and, moregenerally, in the Deccan realms of Hyderabad’s Nizams) and their consequentlegacy in independent India. Green builds upon earlier research on theMuslim Deccan undertaken by Carl Ernst (Sufism at Khuldabad, which isadjacent to Aurangabad) and Richard Eaton (Sufis of Bijapur) and brings tothe fore insights from religious studies on the nature of holy men and theirinteraction with politics, words, and worlds.The Deccan has a rich Muslim heritage: Persi

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KASTURI, MALAVIKA. "‘Asceticising’ Monastic Families: Ascetic Genealogies, Property Feuds and Anglo-Hindu Law in Late Colonial India." Modern Asian Studies 43, no. 5 (September 2009): 1039–83. http://dx.doi.org/10.1017/s0026749x08003843.

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AbstractThis paper examines a fundamental premise of Anglo-Hindu law on succession between 1860 and 1940, that kinship was emblematic of secular modes of living, to analyse its implications for the assertion of masculinity within ascetic orders in northern India. Legal discourses engaged with rights to succession within ascetic orders, by functioning on the assumption that the renunciatory life of ascetics was antithetical to sexuality and domesticity. This institutionalization of law, that defined asceticism and fixed ascetic masculinities within a legal frame, occurred with the consent of as

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