...What is Hinduism? It is the true culture of Indians in India. Many call it "A way of life." It is not an organized religion like Christianity or Islam. It has no founder. It has no Pope. It has no hierarchy. Just a lot of scriptures. In Hindu scriptures, you are actually studying about the history and culture of India, like in 66 books of the Holy Bible you are actually studying about the culture and history of the Jews. Hinduism and Judaism are mothers of all modern religions in the world. Buddhism, Sikhism and to some extent Jainism and Zoroastrianism came from Hinduism. Of course, Jainism existed during Rig Vedic Period. Statues of Rishabha, the first Thirthankara and founder of Jainism was found in the Mohenjadaro, Harappa excavations. Islam and Christianity came from Judaism. Judaism, Islam and Christianity have Abraham as the common father figure. All three have many common prophets. There is even mention about Jesus Christ many times in the Holy Koran. Coming back to Hinduism, C.S. Lewis, the great author and theologist wrote, finally it will come to two religions. Hinduism and Christianity. The first [Hinduism] will grow absorbing ideas and concepts from everywhere and later [Christianity] will keep away from everything that is foreign to it. What C.S. Lewis wrote is very true. Hinduism cannot be destroyed, even if we burn every Hindu scripture and kill every Hindu theologian on earth. Hinduism or Hindu Culture is a very dynamic living, breathing Reality. Strength of Hinduism...
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...oldest religion in India; but recognizes that other religions are equally as suitable. When people look for what gods they wish to write a paper on or just look more into; many pick the main Gods, such as Dyaus Pitr (shining father) and Aditi (mother of the gods). My goal was to look for a god that intrigued me and made me more curious about the religion and the part he or she has in it. That being I chose one the “few goddess and one of the important” gods of the Vedic Pantheon, Ushas; Goddess of Dawn. Ushas is said to be the daughter of the sky and sister of the night. It is said that each morning, this beautiful maiden (Ushas) appears, riding in a chariot pulled by cows. The sun, is said to have been struck by her beauty, and falls madly in love with her as he chases her across the sky. As she passes, she spreads her love and light across the sky; bringing in a new day for mankind. As she passes above the birds they start to sing in praise. She drives off the dark and creatures of the night and prepares us for the light filled day we have ahead. She does this every morning, tirelessly bringing light and life to mankind. According to the myths Ushas is portrayed as an shy woman that is conscious of her beauty, but is still extremely modest There are multiple hymns that are dedicated to Ushas; for example, “Book 1:hymn 48 Dawn on us with prosperity O Ushas, Daughter of the Sky. Dawn with great glory, Lady of the Light. Dawn Thou with riches bounteous One. They, bringing...
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...A VIEW ON DALITS AND THEIR CONDITIONS ____________________ A paper submitted to Rev. Dr. Jayraj Dasan MACS International College of Cultural Studies ____________________ In partial fulfillment of the requirements for the course Dalit Theology, MACS 6 ____________________ By Lijoy Lovely Babu AP01/MA30/12 Submitted on 16 – 04 – 2013 1. INTRODUCTION AND DEFINITION The Dalits (also known as Untouchables, Harijans, orScheduled Castes) have historically been poor, deprived of basic human rights, and treated as social inferiors in India. Dalits are a group of people, who constitute the lowest caste of the Indian Society. According to James Massey (author of the book Dalits in India) , “The term Dalit is one of the most ancient terms which has not only survived till date but also shared by a few of world’s oldest languages like Sanskrit and Hebrew”. The term "Dalit" draws its root from the Sanskrit word “Dall” which means to crack, open or split. According to Elza Tamez, a liberation theologian, this term is used in two contexts – 1 – Phisically weak or lowly, 2 – Insignificant position in the Society. In modern times it’s a Marathi word which means "suppressed", "crushed", or "broken to pieces". It was first used by Jyotirao Phule in the nineteenth century, in the context of the oppression faced by these "untouchable" castes of the twice-born Hindus. Dalits are the group of people in the society, who are economically extremely poor...
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...THE PRACTICE OF DOWRY IN INDIA The last several hundred years of women's history in India has been painted black with dowry related incidences of murder, female foeticide/infanticide and domestic violence. An examination of dowry's history reveals that it is neither an exceptional nor a recent social phenomenon in India. Many societies in the earlier days of civilization had such practices. While such practices in most western societies vanished with modernization, they became more widespread and inflationary in India. Modernizing forces, namely colonialism and commercialization, have been at work in India for years, and they would prima facie be expected to suppress such primitive practices. However, even after more than forty years of its prohibition, the practice has spread and has increasingly ingrained itself in the institution of marriage. A dowry is the transfer of parental property to a daughter as her inheritance at her marriage (i.e. inter vivos) rather than at the owner's death (mortis causa). A dowry establishes a type of conjugal fund, the nature of which may vary widely.Dowry contrasts with the related concepts of bride price and dower. While bride price (or bride service) is a payment by the groom or his family to the bride's parents, dowry is the wealth transferred from the bride's family to the groom or his family, ostensibly for the bride. Similarly, dower[->0] is the property settled on the bride herself by the groom at the time of marriage and which...
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...1 http://english.illinoisstate.edu/Strickland/rsvtxt/smith1.pdf (culture theory) 2http://rintintin.colorado.edu/~vancecd/phil1100/relativism.pdf 3http://www.humanrightsinitiative.org/programs/aj/police/papers/gpj/threats_to_democracy.pdf 4http://mospi.nic.in/mospi_new/upload/nsc_report_un_sec_14mar12.pdf?status=1&menu_id=199 5http://en.wikipedia.org/wiki/Unorganised_sector_(India) (The term unorganised sector when used in the Indian context is defined by National Commission for Enterprises in the Unorganized Sector, Government of India in their Report on Conditions of Work and Promotion of Livelyhoods in the Unorganised Sector thus: The unorganised sector consists of all unincorporated private enterprises owned by individuals or households engaged in the sale or production of goods and services operated on a proprietary or partnership basis and with less than ten total workers[1] Amongst the characteristic features of this sector are ease of entry, smaller scale of operation, local ownership, uncertain legal status, labour intensive and operating using lower technology based methods, flexible pricing, less sophisticated packing, absence of a brand name, unavailability of good storage facilities and an effective distribution network, inadequate access to government schemes, finance and government aid, lower entry barriers for employees, a higher proportion of migrants with a lower rate of compensation.[2] Employees of enterprises belonging to the unorganised sector...
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...ISBN: 9780992642600 For my darling sister, Pero. I love you dearly. No matter what you want, it’s yours. Beyond money and weapons. Contents Introduction ............................................................................................................................................... 1 Book One: Understanding Mainstream and Organised Religion.............................................................. 5 Christianity ............................................................................................................................................ 6 Islam ...................................................................................................................................................... 9 Hinduism.............................................................................................................................................. 12 Buddhism ........................................................................................................................................... 155 Chinese traditional religions ................................................................................................................ 18 African traditional religions (& African diasporic religions) .............................................................. 21 Sikhism ................................................................................................................................................ 24...
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...that operates under a common name, tradition, and identity. Part II Select at least 1 religious and 1 ethnic group not your own from the list below. • Religious groups (based on http://religions.pewforum.org/pdf/affiliations-all-traditions.pdf) o Christianity • Evangelical Protestant • Mainline Protestant • Historically Black Churches • Roman Catholic • Latter-Day Saints (Mormons) • Jehovah’s Witnesses • Orthodox (Greek, Eastern) o Judaism (Orthodox, Conservative, or Reform) o Buddhism (Theravada or Mahayana) o Islam (Sunni, Shia, Sufism) o Hinduism • Ethnic groups (based on divisions in U.S. Census Bureau documents) o Asian (Asian descent) o Black (African descent) o Hispanic and Latino (South or Central American descent) o Pacific Islander (Polynesian descent) o White (European descent) Part III Answer the following questions in 150 to 250 words each about the religious group you selected: • How does your selected religious group differ from other religious groups (such as in their beliefs, worship practices, or values)? • I picked Judaism out of the Religious groups. The beliefs of Jewish People and Judaism differ from those who are Christian. Here are some beliefs that differ, Judaism - has no...
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...dracontias 1 2007 no. 1 2007 1 dracontias 1 2007 2 dracontias 1 2007 Melez! Occasionally, one encounters persons calling themselves “theoretical magicians” and thus meaning that they subscribe to the magical paradigms without practising magic. But, theoretical magic is a contradiction. Magic is practice, action. Eugenio Trias, professor in philosophy, have pointed out that the word magic can be traced back to the same root as make (Swedish makt meaning ‘power’, German machen meaning ‘do’ or ‘make’). Magic is a creative, creating force through which the magician enables his visions through action. This is echoed in the Draconian magical formula: Visio, Vires, Actio: Vision, Force, Action. Practising magic, however, is an art that demands dedication, patience and discipline. A process of ennobling is demanded to develop the magical abilities, a path of initiation, an alchemy in which vision and action are united into a whole. The Magical Week on Gotland is the most important magical highlight of the year, where we unite magical work with inspiring social activities and there will be a unique opportunity to work magically in depth together with others in Dragon Rouge. The Magical Week 2007 we will focus on Visio Vires Actio – The Draconian Alchemy and we will ennoble our magical abilities during intensive magical operations. HDHM! Dracontias No. 1 2007 In this issue: Editorial A few words by Thomas Karlsson The Path Through the Underworld By Anne L. The Manala...
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...Executive summary 4 1.0 Introduction 5 1.1 Problem statement 6 1.2 Delimitations 6 1.3 Report structure 6 1.4 Methodology 7 2.0 Market research 8 2.1 Background for Research 8 2.2 Research questions: 10 2.3 Information needs / Variables 10 2.4 Delimitation/Scope 11 2.5 Research Design 11 2.6 Research Question Outcome 13 2.7 Statistical analysis 18 3.0 Culture 19 3.1 National Culture 19 3.2 Organizational culture: 22 4.0 Marketing 25 4.1 Introduction 25 4.2 Defining the Market 26 4.3 SWOT Analysis - Strength, Weaknesses, Opportunities and Threats of the chosen market 27 4.4 PEST factors - Political, Economic, Social and Technological Factors 28 4.5 Segmentation - Defining the target group 31 4.6 Five Forces Model 33 4.7 Conclusion - Final Analysis 35 5.0 Discussions 36 6.0 Conclusions 36 7.0 Bibliography 37 8.0 Appendices 40 8.1 Questionnaire 40 8.2 Statistical analysis example 42 8.4 Boston growth share matrix 45 8.5 Ansoff Matrix 47 8.6 Daloon Portofolio 47 8.7 Social Contract 49 8.8 Log book 50 Executive summary Daloon A/S, henceforth just Daloon, was formed in 1960 with the name of Van’s Product by the founder Sai-Chiu Van. Mr. Van started his business in his private cellar where he produced spring rolls that he later sold in Tivoli garden in Copenhagen. In 1964 the company changed their name to Daloon which means “the big dragon” in Chinese since dragons are known for being friendly towards humans...
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...SOCIO LEGAL STUDY OF MAHR AND DOWRY AND DOWRY PROHIBITION LAWS Subject: Family Law- II Submitted to: Dr. Vijender Kumar Professor of Law Head, Centre for Family Law Submitted by: Shivam Bhatt IInd Year, IIIrd Semester Roll No. : 2012-47 National Academy of Legal Studies and Research, University of Law, Hyderabad. TABLE OF CONTENTS LIST OF ABBREVIATION i TABLE OF CASES ii TABLE OF STATUTES ii CHAPTER I INTRODUCTION 1.1 Dowry and Mahr…………………………………………………………………………..1 1.2 Research Plan 2 a.) Aims and Objectives 2 b.) Scope and Limitation 2 c.) Chapterisation 2 1.3 Research Methodology 2 CHAPTER II DOWRY AND MAHR AS A SOCIAL EVIL CHAPTER III DOWRY PROHIBITION AND DOWRY PROHIBITION LAWS 3.1 The Dowry Prohibition Act, 1961 9 3.2 Section 304B of IPC 11 3.3 Section 498A of IPC 12 CHAPTER IV MISSUSE OF DOWRY LAWS CHAPTER V CONCLUSION & SUGGESSTIONS BIBLIOGRAPHY iii LIST OF ABBREVIATION AIR – All Indian Reporter Co. – Company Ed. – Edition Et. al. – Et alia e.g. – ‘Exempli gratia’ (for example) HSA – Hindu Succession Act P. – Page number SCC – Supreme Court Cases v. - versus TABLE OF CASES Dinesh Kumar Mor v Lalitya Mor. 9 Dukhi Ram v State of U.P. 12 Gantupalli Rama Subhatha v Guntu Palli Rajamma. 10 Gordhan Ram v State of Rajathan. 12 Lajpat Rai Sehgal v State. 11 ...
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...THE HANDY RELIGION AN SWE R BOOK JOHN RENARD Detroit The Handy Religion Answer Book™ C O P Y R I G H T © 2002 BY VI S I B LE I N K PRE SS® This publication is a creative work fully protected by all applicable copyright laws, as well as by misappropriation, trade secret, unfair competition, and other applicable laws. No part of this book may be reproduced in any form without permission in writing from the publisher, except by a reviewer who wishes to quote brief passages in connection with a review written for inclusion in a magazine or newspaper. All rights to this publication will be vigorously defended. Visible Ink Press® 43311 Joy Rd. #414 Canton, MI 48187-2075 Visible Ink Press and The Handy Religion Answer Book are trademarks of Visible Ink Press LLC. Most Visible Ink Press books are available at special quantity discounts when purchased in bulk by corporations, organizations, or groups. Customized printings, special imprints, messages, and excerpts can be produced to meet your needs. For more information, contact Special Markets Director, Visible Ink Press, at www.visibleink.com or (734) 667-3211. Art Director: Mary Claire Krzewinski Typesetting: Graphix Group Library of Congress Cataloging-in-Publication Data Renard, John, 1944The handy religion answer book / John Renard. p. cm. ISBN 1-57859-125-2 (pbk.) 1. Religions--Miscellanea. I. Title. BL80.2 .R46 2001 291--dc21 Printed in the United States of America All rights reserved ...
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...*About the Novel Raja Rae’s novel Kanthapura (1938) is the first major Indian novel in English. It is text of the Civil Disobedience movement of the 1930s that takes for its central concern the participation of a small village of South India in the national struggle called for by Mahatma Gandhi. Imbued with nationalism, the villagers sacrifice all their material possessions in a triumph of the spirit, showing how in the Gandhian movement people shed their narrow prejudices and united in the common cause of the non-violent civil resistance to the British Raj. Paradoxically, given its concerns, Kanthapura was first published in London in 1938 and was written when Rao was in France: “I wrote Kanthapura in a thirteenth century castle in the French Alps belonging to the Dauphins of France and I slept and worked on the novel in the room of the Queen”. Narrated by Achakka., an old village woman, the plot centres on Kanthapura, a village in South India. This village is a microcosm of the traditional Indian society with its entrenched caste hierarchy. In Kanthapura there are Brahmin quarters, Sudra quarters and Pariah quarters. Despite stratification into castes, however, the villagers are mutually bound in various economic and social functions which maintain social harmony. The enduring quality of the Indian village is represented as ensuring an internal tenacity that resists external crises, its relationship to past contributing a sense of unity and continuity between the present...
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...scholars, I had once thought of Tradition and Modernity as individual chapters, each of them thinking about its topic as an entity to be understood in its respective essence and unity. But I have come to understand in perhaps an equally perennial move by western students of Indian culture that these two terms do not in themselves exist. But they do function, dialogically. They work in relation with each other. Modernity functions as an economic and social tool to achieve some wealth, flexibility, and innovation for individuals and groups; Tradition functions, partly and at times largely, as a mythological state which produces the sensation of larger connectedness and stability in the face of shockingly massive social change over the last half-century. One might also say that Modernity is an economic force with social, cultural, and political correlatives; Tradition is a cultural force with social, economic, and political correlatives. Satisfyingly asymmetrical in their relation, they require us, in talking of one, to talk also of the other, just as they induce us to move as nimbly as possible between theoretical abstraction and experiential reality. But their separation is itself part of the mythological drama in current Indian thought, just as their mutual implication is the import of the same ironic smile that brings to an effective close any conversation one hears here about them. And so we take them in turn only, finally, to see them speaking to each other through the lives...
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...HUM 1000: WORLD CIVILIZATIONS NOTES BY DR. KAKAI P.W THE NATURE AND ORIGIN OF CIVILIZATION IN AFRICA Definition of key terms As we begin this course, it is crucial to first discuss our understanding of the concept ‘civilization’. This is a comparative term which is usually applied in comparison to such words as ‘barbarian’ ‘savage’ and ‘primitive’. In classical antiquity the Europeans used the word ‘barbarian’ to refer to a foreigner who was regarded as inferior (Ogutu and Kenyanchui, An Introduction To African History, 1991 p33). Do you think this is still the way we use the word barbarian? The Latin speakers referred to hunters, food-gatherers as savage. In the 17th century this term ‘savage’ referred to a person without art, literacy, or society who lived in fear of existence and death. ‘Primitive’ on the other hand, in Latin meant ‘the first or original’. Europeans used these words interchangeably when referring to non-Europeans while the word civilization was preserved to describe historical developments of European people (ibid). Now the term civilization is no longer confined to the above development but also extends reference to non-European communities. Attributes of civilization includes observance to law, belonging to an organized society, having a society of literate people with advanced developments in urbanization, agriculture, commerce, arts and technology. The French thinkers of the 18th century referred to a person of the arts and literature...
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...# 2011 University of South Africa All rights reserved Printed and published by the University of South Africa Muckleneuk, Pretoria EDPHOD8/1/2012Ã2014 98753223 3B2 Karin-mod Style CONTENTS Learning unit PREFACE SECTION 1 A theoretical framework 1 The pastoral role of the educator in South African public schools: a theoretical framework SECTION 2 Practical examples 2 Understanding cultural diversity in my public school classroom 3 The ABC of building schools for an integrated South African society à diverse people unite 4 Education for human rights and inclusivity 5 Child abuse: an educator's guide for the Senior Phase and FET 6 HIV/AIDS education at school 7 Educators' pastoral role in their schools and communities: an opportunity to care SECTION 3 Crisis and trauma in adolescence 8 Crisis: the theory 9 The crisis intervener and the person in crisis: prevention, prejudice and the intervener 10 Crisis intervention: general models 11 The skills for ensuring a positive relationship and interview between the crisis intervener and the adolescent in crisis SECTION 4 The religious world of the learner 12 Understanding religious diversity in my school 186 122 136 144 168 16 24 41 57 81 92 Page (iv) 2 EDPHOD8/1/2012±2014 (iii) PREFACE The study material for this module comprises four sections. Section 1: The theoretical framework for the pastoral role of the educator (see learning unit 1) Section 2: Practical examples to illustrate the applied competence of the community...
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