Dissertations / Theses: 'Hinduism'

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Curovac, Danira. "”Hinduismen – en förvirrande mångfald”? En granskning av svenska religionsläromedels framställningar av hinduism." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-104005.

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Undervisningen i skolan kan vara utformad på många olika sätt. I vissa fall fungerar läromedel som grunden i undervisningen, i andra fall används läromedel som endast en utgångspunkt vars kärna fördjupas med andra användbara medel. Var man än placerar läromedlets position inom klassrummets ramar är dess användning närvarande på ett eller annat sätt. Det finns därmed ett stort antal elever i den svenska skolan som kommer i kontakt med lärobokstexter. Kunskapsinhämtningen som eleverna gör ger dem perspektiv på vår omvärld. Vilka dessa perspektiv blir beror på hur läroboksförfattarna väljer att utforma sina texter. De svenska läroplanerna förespråkar en tolerant och allsidig undervisning. Den kunskap som finns att hämta i läromedel bör därmed också följa samma linje. I denna studie undersöks läromedlens innehåll inom religionsämnet, riktade till gymnasiet, med en avgränsning till hinduism. Fokus riktas mot huruvida beskrivningarna är värderande eller allsidiga. Detta innehåll ställs också i jämförelse med läroplaners riktlinjer för skolans verksamhet. Med hjälp av en diskursanalytisk utgångspunkt har resultatet visat att de undersökta läromedlen över tid har förändrats till innehållet. Beskrivningar med fokus på jämförelser mellan hinduism och ”vi i västerlandet” har övergått till att fler paralleller istället dras globalt där läromedelsförfattarna försöker hitta likheter. Dessa förändringar har också visat på att läroplanerna tagits i beaktande av läromedelsförfattarna vilket har resulterat i att innehållet i läromedlen över tid hamnat alltmer i linje med läroplanerna. Utifrån dessa resultat dras slutsatsen att lärare behöver vara medvetna om att läromedel inte alltid visar en allsidig version av de kunskaper som finns. Med denna insikt kan läraren utveckla sin undervisning genom att visa på fler perspektiv och på så vis också utveckla sina elevers kunskaper och vyer.

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Ackroyd, Bradley Sterling. "Hinduism in cyberspace." [Gainesville, Fla.] : University of Florida, 2006. http://purl.fcla.edu/fcla/etd/UFE0014320.

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Sweetman, Barry William Hay. "Mapping Hinduism : 'Hinduism' and the study of Indian religions, 1630-1776." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621731.

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Barman, Harekrishna. "Ambedkar's critique on hinduism." Thesis, University of North Bengal, 2018. http://ir.nbu.ac.in/handle/123456789/2838.

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Pathickal, Poulose Joseph. "How to witness to overseas Hindus." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Pillai, Rupa. "Caribbean Hinduism on the Move." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23118.

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This dissertation is an ethnographic study of how members of the Indo-Guyanese community traveled from Guyana to New York City, carrying with them distinct understandings of Hinduism informed by their multiple dislocations and how they utilize religion as ideology and practice to help cultivate their identities as Indo-Guyanese Americans. I argue religion as a mobile concept, what I have termed as ‘religion on the move,’ gives a theoretical frame to understand how devotees adapt religion to help them navigate their identities in unknown territories. By studying more than devout individuals in places of worship, I have followed Caribbean Hinduism and Indo-Guyanese Hindus in New York City to various sites to appreciate how religion informs their experiences, operates on different scales (spatially, politically, and temporally), and negotiates power structures. I found that the Indo-Guyanese Hindu community asserts their ethnicity through Caribbean Hinduism to become visible, to overcome marginalization and to claim belonging in the United States.
2019-10-17

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Jardim, Marta Denise da Rosa 1965. "Cozinhar, adorar e fazer negocio : um estudo da familia indiana (hindu) em Moçambique." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280079.

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Orientadores: Guita Grin Debert, Omar Ribeiro Thomaz, Tereza Cruz e Silva
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-06T06:35:31Z (GMT). No. of bitstreams: 1 Jardim_MartaDenisedaRosa_D.pdf: 2168028 bytes, checksum: bcf4701d4ede1d53000631f2ec32d81a (MD5) Previous issue date: 2006
Resumo: A tese tem como temática a presença indiana (hindu) em Moçambique. Os indianos não estão ausentes dos estudos sobre o país, embora não ocupem um lugar central nas análises. Nestes estudos os indianos são tematizados em suas relações com o Estado. A família indiana (hindu) não foi objeto de estudo, embora tenha sido associada ao sistema de castas e ao hinduísmo. Nesta pesquisa, na cidade moçambicana de Inhambane, junto a aproximadamente 40 Casas hindus, observou-se que também os não indianos (hindus) urbanos consideram que a família hindu pode ser explicada por sua relação com o sistema de castas e o hinduísmo e, assim concebida, é pensada como um mecanismo que reproduz os indianos como endógamos e racistas. A tese critica a coincidência entre o discurso acadêmico e o senso comum urbano moçambicano a respeito da família indiana (hindu) por meio da descrição da dinâmica da reprodução dos seus laços familiares. Na descrição das práticas de cozinhar, adorar e fazer negócios enfatiza-se os processos que dão conta da atualização das Casas hindus em Moçambique
Abstract: This thesis has as its theme the Indian (Hindu) presence in Mozambique. This Indians are not absent in the studies about the country, although they are not central in these analysis. In these studies, the Indians are approached in their relations with the State. The Indian (Hindu) family has not been object of studies, though it has been associated with the caste system and the Hinduism. In the field-work, held in the Mozambican town of Inhambane, on approximately 40 Hindu houses, it was noticed that also the non-Indian urban population think that the Hindu family is explainable by its relation to the caste system and Hinduism and, for being conceived in this manner, it is thought of as the mechanism that reproduces the Indians population as endogamous and racist. The thesis criticizes the similarities between the scholar thinking and the common sense on the Indian (Hindu) family by describing the reproduction dynamics of their family bonds. In the description of the practices of cooking, worshiping and doing businesses, the processes that update the Hindu Houses in Mozambique are emphasized.
Doutorado
Doutor em Antropologia Social

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Henell, Jesper. "Grundskoleelevers uppfattningar av Indien och hinduism." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-35867.

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Syftet med denna uppsats är att genom en fallstudie undersöka hur grundskoleelever uppfattar Indien och hinduism. Detta har undersökts genom en analys av resultatet utifrån postkoloniala teorier om orientalism. Jag har även försökt återknyta detta resultat till hur undervisningen i skolan vad gäller Indien och hinduism ser ut. Mitt urval och tillvägagångssätt består av 10 elevintervjuer och 1 lärarintervju. För att uppnå syftet har jag utgått från ett antal teoretiska utgångspunkter som hör orientalismen till, såsom: Eurocentrism, Den Andre, exotism, Västerlandet och vi-och-dem. Undersökningen visar att informanterna till stor del har en väldigt enkel och onyanserad bild av Indien och hinduism. Till viss del stämmer de orientalistiska begreppen in på informanternas uppfattning, däremot finns det knappt några spår av nedsättande värderingar som annars genomsyrar ett eurocentriskt synsätt. Informanternas uppfattning om undersökningsområdet bygger mycket på det som lärts ut i skolan och återspeglar väl det undervisade stoffet.

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Petty, William M. "Modern Hinduism and a Christian response." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Whitbourne, Arthur Wayne. "Hindu awareness seminar." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Griffith, Geoffrey W. "A field orientation manual for missionaries working in the Asian Hindu community of the Republic of South Africa." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Hallberg, Erik. "Kristendom och hinduism i läromedel : En kvalitativ analys av hur kristendomen och hinduismen beskrivs utifrån ett genusperspektiv." Thesis, Högskolan för lärande och kommunikation, Högskolan i Jönköping, HLK, Ämnesforskning, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-40195.

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Vertovec, Steven Alan. "Hinduism and social change in village Trinidad." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236226.

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Scheifinger, Heinz. "Hinduism and the Internet : a sociological study." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/59423/.

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This study provides a contribution to the sociology of religion by examining the relationship between Hinduism and the Internet - an area largely neglected by scholars of religion and the Internet. A theoretical discussion as to the suitability of cyberspace for Hinduism - which concludes that there is a high level of compatibility - is followed by a discussion of embodiment (a relatively neglected topic in sociology) in Hinduism in order to assess whether online religious activity which does not require full embodiment could be problematic. Although there is no natural fit between Hinduism and online religious activity, such activity is extensive; and this gives rise to a number of empirical research questions about online practices and their implications for Hinduism 'offline'. Empirical research was carried out both online and 'offline'. Online, data was obtained through the utilisation of innovative research methods which were able to map Hinduism on the WWW and uncover the processes that are occurring. An important finding was that a relatively small number of Hindu organisations are effectively monopolising Hinduism online. Significant websites were also analysed. 'Offline', research was carried out at mandirs (Hindu Temples) in India. The prime research method used was the semi-structured interview. The informants were high-ranking mandir officials. Owners of web sites offering a puja (ritual honouring a deity) service were also interviewed. The online and 'offline' research did not constitute discrete lines of enquiry, and findings were analysed together in the light of sociological theories of embodiment and globalisation, and rational choice theory. These theories contribute to the understanding of processes that are occurring in Hinduism and, in turn, the findings suggested revisions of the theoretical ideas. The main conclusion is that despite globalisation and the pre-eminent role that the Internet plays in it - contrary to the assertions of some globalisation theorists -local sites of Hindu practice do not necessarily decline in importance. Instead, there is an interpenetration of the local and the global as a result of online Hinduism.

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Roul, Bijoy K. "Assessment of a model of evangelism among Hindus with a special reference to church planting in Orissa, India." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Webster, Travis D. "Discourse of Advaita : Hinduism and the Vedanta Myth." Thesis, The University of Sydney, 2008. https://hdl.handle.net/2123/28971.

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The teaching tradition of Advaita Vedanta is one of the most widely represented forms of Indian religion both outside of India and on the subcontinent itself. The reasons for this popularity are complex and an understanding of it involves an analysis of colonial discourse and the ongoing interest in the tradition by Orientalists and Indian nationalists, as well as an understanding of pre-colonial practices of Brahminization. The academic study of Advaita Vedanta has been continuous since the origins of Indology and the comparative study of religion. In spite of this interest, the tradition has often been represented simplistically as a type of mysticism and as the essence of Hinduism. With this, little attention has been paid to the teaching methodologies (prakriyas) presented in the Upanisads or the traditional understanding of words as a means of knowledge (sabda pramana). One result of the new understanding of ‘birth of language’ and modern trends of secularization has been the discrediting of scriptural authority and the revelatory dimension of religion. More recently, the discipline of religious studies has become involved in debates of method and theory which attempt to move beyond the study of ‘origins’ and towards an understanding of power-knowledge relations and the privatization of religion. Nevertheless, the approach of Indology, while currently conducted across a range of area studies, is still largely limited to philological and textual analysis. This study takes an Indo-critical and structuralist approach to the discourse of Advaita in an attempt to understand Vedanta as an indigenous epistemic tradition, or form of Indian constructivism, while at the same time widening the scope of postcolonial theory and semiotic studies of religion. The Upanisads provide a variety of generic attributes, paradigmatic elements which I delineate, but it is their institutionalization as epistemic and mystic genres of traditional and neo-colonial discourse that l primarily analyze. The broad methodological stance of this study stems from an attempt to come to terms with ethnographic observation of the actual event whereby Swami Dayananda Saraswati (1930-) teaching in India and the West assumed the role of a guru, as he had discerned it in the Upanisads. It also began with the attempt to provide theoretical hypotheses for the cultural and ideological context within which this event took place.

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Whitehead, John. "An understanding of Maya : the philosophies of Sankara, Ramanuja and Madhva." Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/73727.

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Understanding the concept of Maya in Hinduism in the philosophies of Sankara, Ramanuja and Madhva while attempting to achieve a central understanding of Maya within these three philosophers understanding of Maya.
Dissertation (MTh)--University of Pretoria, 2019.
Science of Religion and Missiology
MTh
Unrestricted

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Sörsäter, Sarah. "Läromedelsanalys av hinduism och buddhism: Orientalism, genus och jämställdhet." Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-30543.

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Läromedel i religionskunskap på gymnasiet kan vara problematiska att använda. Religionerna hinduism och buddhism framställs ofta som österländska religioner som avviker från den västerländska religiösa normen. Likaså brister många läromedel i genus- och jämställdhetsperspektiv. Detta examensarbete har som syfte att analysera hur hinduism och buddhism framställs i tre läromedel i religionskunskap på gymnasiet i både text- och bildmaterial. Undersökningen utgår från postkolonial teoribildning och ett genus- och jämställdhetsperspektiv. Jag analyserar om det finns orientalistiska tendenser i framställningarna om hinduism och buddhism och om kvinnor och män får lika stort utrymme samt hur respektive kön framställs. Resultatet visar att hinduism och buddhism framställs utifrån ett eurocentrisk och kristocentrisk perspektiv. Båda religionerna är utsatta för exotifiering och romantisering. Det finns även ett tydligt vi- och dem-perspektiv i framställningarna av religionerna. Resultatet visar också att läromedlen i kapitlen om hinduism och buddhism inte ger män och kvinnor lika stort utrymme och att mannen ofta framställs som normen som kvinnan mäts gentemot. Berättelsen om kvinnan blir en tilläggskategori då hon inte ingår i den generella beskrivningen av religionen. Män porträtteras också i högre utsträckning i bildmaterial och skildrar ett helighetsideal medan kvinnor i större utsträckning utför vardagssysslor. Slutsatsen är att samtliga tre läromedel i någon grad innehåller orientalistiska tendenser och att de brister i genus- och jämställdhetsperspektiv.

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Ståhle, Göran Viktor. "Det religiösa självet i praktik vid ett hinduiskt gudinnetempel : ett kulturpsykologiskt angreppssätt för religionspsykologi/." Uppsala : Uppsala universitet : Religionspsykologi, Teologiska institutionen, Uppsala universitet [distributör], 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4695.

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Prior, Katherine. "The British administration of Hinduism in North India, 1780-1900." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/241545.

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The thesis is divided into three main sections, each dealing with a different aspect of the religious administration of the British in India. No one section covers the entire period of 1780 to 1900, but they are assembled to give a chronological whole, with some overlapping between them. The first section traces the changes in Hindu traditions of pilgrimage in north India, c. 1780- 1840. Most of the information revolves around three main sites - Aflahabad, Benares and Gaya - partly as a result of source bias: the British had control of these sites from a relatively early date and much eighteenth-century information about the pilgrim industries there has been preserved. This section focuses on the religious behaviour of the Marathas: their patronage of the northern sites and the British interaction with Maratha royals and other elite pilgrims. It looks at the way in which elite pilgrims smoothed the way for non-elite pilgrims to make long and hazardous journeys to the north, setting up traditions of relations with sites and priests that enabled non-elite pilgrimage to continue long after royal patronage declined in the nineteenth century. This section also considers the changing attitudes of the British to Hindu pilgrimage. Eighteenth-century officers welcomed the advantages inherent in the control of famous pilgrimage sites: the chance to advertise British rule to visitors from non-Company territories, the numerous occasions for pleasing political allies, the receipt of wealth from all over India. Territorial expansion at the turn of the century undid many of these advantages and, with the rise of evangelicalism and the acrimonious debate about the right of a Christian government to profit from idolatry, in the nineteenth century the control of pilgrimage sites began to be seen as a liability. The second section concentrates on the British regulation of religious disputes. Most of the evidence deals with Hindu-Muslim conflict over religious festivals and cow-slaughter in the cities of the North-Western Provinces. Although most of the incidents examined are from the core of the nineteenth century, c. 1820-1880, earlier incidents are studied in an attempt to understand pre-British practices. Some material from the very end of the century is also examined. Innovative and influential aspects of British policy are shown to be the judiciary's emphasis on precedent and the consequent creation of intercommunal rights in religious display and of a documented history of local disputes. Pre-British religious disputation is shown to function in an entirely contemporary environment, with communities and individuals' rights of display reflecting only their current position within the locality. An important part of the argument is the extent to which Indians adopted the British methods but, exploiting officers' ignorance of a locality's history, manipulated them to their own ends. A post-1857 development in British policy, the attempt to build-up "natural leaders" within localities and to get them to control the people's religious behaviour, is important because it highlights the British antipathy to traditional religious leaders. The failure of these "natural leaders" - largely gentlemen of inherited wealth and property and in receipt of British honours and titles - to stop their co-religionists from fighting over the rights of religious display underlines the very big gap between colonial intentions and achievements. The third section is a discussion of the impact of "objective" scientific and sanitation principles on the celebration of grand Hindu fairs in the last half of the nineteenth century. Particular emphasis is placed on the government's efforts to prevent outbreaks of cholera and plague at the big gatherings. Where once the colonial government had shied away from close relations with Hinduism, warned off by the pious wrath of the evangelicals, now it pursued a radically interventionist course in public Hindu worship, justifying interference with pilgrims and pilgrimage sites in terms of public health. It is clear that this section draws upon the material presented in the first section, but the second is also not without relevance. The British antipathy to religious professionals is shown to be very strong in their late-nineteenth-century administration of pilgrimage sites. These men were consistently alienated from the government and they forfeited few opportunities to declare their hostility to state officials and the Indians who supported them. The fact that priests and pilgrims repeatedly joined forces in opposition to state "improvements" at holy sites, suggested that the independence of activity that was shown in the second section to have characterized religious behaviour in the home locality was strong enough to be transported throughout the Hindi-speaking region. The conclusion draws together the disparate evidence of the three sections to argue that, over the nineteenth century, the component of religion in community and individual identity was magnified until it became large enough to stand alone as an indicator of identity. It also argues that, particularly for non-elites, participation in religious display and any consequent disputes was an indicator of one's independence, not from members of another religious grouping, but from the economic elite of one's own co-religionists.

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Segerdahl, Margareta. "Representation av hinduism och buddhism : En innehållsanalys av två läromedel." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-431765.

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One of the criteriums for the course Religionskunskap 1 in upper secondary school is that the religious education should highlight how world religions express themselves for individuals and groups in the present, in Sweden and abroad. This study aimed to examine how two teaching textbooks that are used in religious education achieve this criterium. The representation and portraying of Hinduism and Buddhism in the textbooks has been analyzed in relation to the previously mentioned criteria. The theoretic framework for the study has been Robert Jackson and his interpretive approach. The study shows that the two textbooks are not enough to fulfill the criteria. Therefor teachers need to look beyond the textbooks to fulfill this specific criterium and use diverse and different teaching tools.

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Matchett, Freda. "The avatara myth in the Harivamsa, the Visnupurana and the Bhagavatapurana." Thesis, Lancaster University, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358917.

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De, Michelis Elizabeth. "Modern Yoga : transmission of theory and practice." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/272335.

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Shani, Ornit. "The making of 'EthnoHinduism' in India : communalism, reservations and the Ahmedabad riots of 1985." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/273386.

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Militant Hinduism announced its presence in India in the early 1980s. Since then, it has posed a challenge to the biggest functioning democracy in the world and the secular ethos on which its nation state was formed. The Hindu nationalist Bharatiya Janata Party (BJP) emerged as an alternative force to the once dominant, secular Congress party and came to power in the 1990s. The rise of Hindu nationalism was accompanied by recurring large-scale communal (Hindu-Muslim) riots. The notion of a monolithic Hindu identity is, of course, inherently implausible in view of the differences of caste which fragment it. This thesis seeks to investigate and explain the formation of a "Hindu identity" and the growth of communalism in India since the 1980s. The key questions my research addresses are: why and how did a "Hindu identity" crystallise and why were such a large number of people mobilised in its name with sufficient success to affect the shape of Indian politics? The growth of Hindu nationalism over that period, I argue, is better understood as the effect of transformations among Hindus rather than simply as a conflict between Hindus and Muslims. This dissertation argues that Hindu nationalism, while ostensibly directed against Muslims, was, in fact, the product of tensions between Hindus. The hostility of some Hindus against Muslims is closely related to caste conflicts, especially those between `forward' and `backward' castes. Remarkably, the startling rise of Hindu militancy against Muslims in the 1980s coincided with the extensive growth of caste conflicts. Actually, in some cases, caste conflicts turned into Hindu-Muslim violence. These caste conflicts have revolved around the state's redistributive policies for the benefit of backward castes Hindus. These preferential policies for backward castes have served to complicate and antagonise caste relations, especially as they appeared to offer lower and backward castes greater opportunities for social mobility. As some segments of the lower and backward castes appeared to improve their economic situation, forward caste Hindus feared that their own opportunities were being restricted and their dominance challenged. They were now suddenly forced to compete with the lower castes, of lesser status, on terms, which they perceived to be disadvantageous. The intensification of communal antagonism since the 1980s, I argue, reflected the resulting and growing uncertainties within the Hindu moral order. The growth of Hindu militancy and the formation of a "Hindu identity" was therefore informed by the complex inter-relationship between caste and class. Its ascent was largely reproduced and energised by the state's policies and political discourse. These findings make it difficult to see either religion or cultural particularism as the sole, or even primary source of the conflict in India. This line of reasoning is pursued through the lens of the large-scale Ahmedabad riots of 1985. Chapter one establishes the background. It delineates the transformations in the political economy and socio-economic changes, particularly in the interrelations between caste and class among Hindus. Chapter two sets out the political context in which the reservation crisis and the growth of communalism occurred. In the 1970s and 1980s there was no evidence of endemic or even newly developing Hindu-Muslim strife in the politics of Gujarat. Political conflicts, in so far as they concerned religion, focused on the "Hindu order" and issues of caste. The intervention of the state, especially in its reservations policy, addressed issues of equality as if they were synonymous with the rights of religious minorities. In so doing, it enabled caste conflicts to develop and deepen communal rivalries. Chapters three and four present two views of the Ahmedabad riots of 1985. Chapter three recaptures the formal view of the riots as it was seen by the various agencies of the state and represented in their documents. Chapter four provides an alternative account, and reflects on the events from a vernacular grass-roots perspective as revealed in both archival documents and oral testimonies of survivors and witnesses. Consequently, it exposes the formal view to critical analysis. Chapter five provides an analysis of the making of EthnoHinduism. It analyses the implications of the Ahmedabad riots for the relationships between caste, class and communalism. By investigating the riots in the context of Gujarat politics the thesis seeks to offer an explanation for the rise of militant Hindu nationalism in India since the 1980s.

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Robinson, Rowena. "Conversion and Catholicism in southern Goa, India." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272759.

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McCune, Kelvin M. "A contrast of the concept of salvation between Hinduism and Christianity with a view to evangelism." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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27

Valverde, Junior Josemir Dias. "O ciclo do tempo : processos de composição." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2010. http://hdl.handle.net/10183/19034.

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Este trabalho apresenta os procedimentos composicionais das peças Murlidhar, Mahakal, Miniatura e O ciclo do tempo. Sendo esta ultima a principal, devido as ferramentas composicionais terem sido experimentadas com maior liberdade. As peças deste projeto utilizaram mitos e ritos do hinduísmo e conceitos da filosofia do Raja Yoga como motivadores para a imaginação sonora e para o desenvolvimento de técnicas de estruturação. Destaca-se, entre as técnicas utilizadas, a que denominei estrutura de ritmos cíclicos, cuja elaboração teve como referência o time point system de Miltton Babbitt.
This paper presents the compositional procedures of Murlidhar, Mahakal, Miniature and The Cycle of Time, the latter being the main piece because the compositional tools have been used with more freedom. The pieces of this project utilized Hinduism myths and rites and Raj Yoga Phylosophy concepts as motivators to the sound imagination and for the development of structuring techniques. Standing out among the techniques used is the one I called Cyclic Rhythms Structure, which had as a reference for its making Milton Babbitt’s time point system.

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Mesquita, Fábio Luiz de Almeida. "Schopenhauer e a Índia: apropriações e influências da Asiatisches Magazin, Mythologie des lndous e Asiatick Researches no período de gênese da filosofia schopenhaueriana." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-04092018-095517/.

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Este estudo analisa a presença, apropriação e influência da Índia no período de gênese da filosofia de Schopenhauer (1811-1818). De modo a sustentar tal tese, este trabalho buscou conjurar rigor histórico e filosófico. Os materiais históricos analisados são três obras consultadas pelo filósofo e que foram tomadas de empréstimo nas bibliotecas de Weimar e de Dresden, entre os anos de 1813 a 1816: Asiatisches Magazin (dois volumes), Mythologie des Indous (dois volumes) e Asiatick Researches (os nove primeiros volumes). Nelas estão presentes conceitos indianos importantes para Schopenhauer, por exemplo: Māyā, Brahman, Ātman, Brahmā, Viṣṇu, Śiva, liṅgaṃ, saṁnyāsins, Buddha, Tat tvam asi, metempsicose, nirvāṇa, dentre outros. Conceitos igualmente presentes nos Manuscritos schopenhauerianos, assim como em sua obra capital, O mundo como vontade e representação, publicada em 1818. O objetivo é demonstrar que a \"Índia schopenhaueriana\" se fez a partir de contribuições para além da obra Oupnek\'hat (Upani?ads). De fato, como se buscou evidenciar, as três obras aqui analisadas foram fundamentais para o entendimento adquirido pelo filósofo acerca do hinduísmo e budismo.
This study analyzes the presence, appropriation and influence of India in the period of genesis of the Schopenhauer\'s philosophy (1811-1818). In order to sustain such a thesis, this work tries to develop a rigorous analyzis, both philosophic and historic. The historical materials analyzed here are three works consulted by the philosopher and borrowed from the libraries of Weimar and Dresden between 1813 and 1816: Asiatisches Magazin (two volumes), Mythologie des Indous (two volumes) and Asiatick Researches (the first nine volumes). In them it can be found important Indian concepts to Schopenhauer, such as Māyā, Brahman, Ātman, Brahmā, Viṣṇu, Śiva, liṅgaṃ, saṁnyāsins, Buddha, Tat tvam asi, metempsicose, nirvāṇa, among others. Concepts that are present in the Schopenhauerian Manuscripts, as well as in his capital work, The World as Will and Representation, published in 1818. My goal is to demonstrate that the \"Schopenhauerian India\" was built upon contributions that transcendend those he obtained from the Oupnek\'hat (Upani?ads). Indeed, as I will try to prove, these three works on India were fundamental to the understanding acquired by the philosopher about Hinduism and Buddhism.

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Laurila, Therese. "En smak av hinduism : ett undervisningsexperiment med integrativ religionsundervisning på gymnasienivå." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3470.

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Syftet med denna uppsats var:

Att planera, genomföra samt utvärdera en alternativ undervisningsmodell i hinduism på gymnasienivå som syftar till att lära av och från religionen snarare än om.

Att jämföra denna alternativa undervisningsmodell och sätta den i relation till tidigare och med mer traditionell undervisning av religion på gymnasienivå.

Att blicka vidare och se om denna undervisningsmodell eventuellt skulle kunna implementeras även inom andra skolämnen såväl som i övriga kommunikativa och sociala kontexter.

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30

Chakravarty, Subhasree. "Long-distance nationalism persuasive invocations of militant Hinduism in North America /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1164248005.

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31

Jangam, Chinnaiah. "Contesting Hinduism : emergence of dalit paradigms in Telugu Country 1900-1950." Thesis, SOAS, University of London, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424713.

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The thesis explores the intellectual history of dalits and brings out the dalit intellectuals' contestation of Hinduism, caste inequality and the practice of untouchability. While tracing the roots of consciousness and assertion among dalits, it points out the role of colonial state in disseminating education and modem ideas among them. Moreover it explores how the cultural and intellectual atmosphere created by the colonial institutions and ideas played a crucial role in the emergence of dalit intellectuals and activists and led to the critical re-assessment of Hindu social religious institutions and ideas by the caste Hindus too, who divided themselves into two sections, viz. reformists and conservatives. The thesis critically engages with the caste Hindu ideas and examines the rational and religious arguments put forward by them either to oppose or defend caste system and untouchability. Further, the thesis outlines the formation of political organisations and associations by dalit leaders and intellectuals to organise their brethren with a view to reclaim social, economic and political equality in caste Hindu society. Most importantly on the basis of innumerable writings of dalit intellectuals in Telugu, the thesis narrates the various strategies and ideas articulated by dalit intellectuals to nurture a social space and political identity in the emerging public sphere. It also points out the limitations of their cultural and ideological initiatives in formulating liberation theories. Besides, while arguing that colonialism and nationalism had multiple and diverse meanings for different communities in India, the thesis also brings out the dalit perspectives on colonialism and nationalism. It analyses the complexities and contradictions within the notions of colonial oppression and nationalist freedom struggle, as for most dalit intellectuals colonialism was also a means of access to public institutions, new employment opportunities and a language of rights while nationalism meant a reimposition of caste Hindu social order perpetuating social inequality and oppression.

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Gupta, Gopal Krishna. "Illusion and identity : Māyā in the Bhāgavata Purāṇa." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.711695.

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Severance, Carl F. "A study of the metaphysic-epistemic relationship in Advaita Vedanta philosophy." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Ribeiro, Saulo Duarte Lima. "A dimensão religiosa hare-krishna na Paraíba." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/7875.

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Submitted by Maike Costa (maiksebas@gmail.com) on 2016-02-17T14:12:07Z No. of bitstreams: 1 arquivototal.pdf: 1366606 bytes, checksum: cce9cb2c729afbdb51e3579ee9485f42 (MD5)
Made available in DSpace on 2016-02-17T14:12:08Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1366606 bytes, checksum: cce9cb2c729afbdb51e3579ee9485f42 (MD5) Previous issue date: 2015-09-17
The Hare-Krishna movement, classified as an orthodox Vedantist Hinduism type (also called Vaishnava Movement), is considered of utmost importance in the Western religions, not only because of its rapid growth and influence, but mainly because of its constantly highlighted as exotic appearance. Considered the core of Hinduism, the Movement is being disseminated in almost every country and main cities of the world. Arriving in Brazil on the seventh decade brougth by A.C. Bhaktivedanta Swami Prabhupãda, the "hares"(as they are also called the devotee) had good receptivity from the occidental public. The Movement starts to form small coexistence spaces in São Paulo, Rio de Janeiro and Salvador, after spreading to Recife, where they established the first temple, in the end of the seventh decade. Arriving to Paraíba in the beginning of the eighth decade, years later the group open its temple and, also influenced by the New Conscience Meetings, held in Campina Grande, lately its seminary, this last one being the only one from the Movement in Brazil.
O Movimento Hare-Krishna, classificado como um tipo ortodoxo de hinduísmo vedantista (também chamado de Movimento vaishnava), é tido como de extrema importância junto às religiões no Ocidente devido não somente ao seu rápido crescimento e influência, mas principalmente devido ao seu aspecto constantemente destacado como exótico. Considerado o tronco principal do Hinduísmo, o Movimento atualmente está disseminado em quase todos os países e nas principais cidades do mundo. Chegando ao Brasil na década de setenta trazido por A.C. Bhaktivedanta Swami Prabhupãda, os “hares” (como também são chamados os devotos) tiveram boa receptividade do público ocidental. O Movimento começa a formar pequenos espaços de convivência em São Paulo, Rio de Janeiro e Salvador, se estendendo depois para Recife, onde fundam o primeiro templo, no fim da década de setenta. Chegando à Paraíba no início da década de oitenta, o grupo anos depois abre seu templo e, também influenciado pelos Encontros da Nova Consciência, realizados em Campina Grande, posteriormente o seu seminário, este último sendo o único do Movimento no Brasil.

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35

King, Rebecca. "'Arise, awake, stop not till the goal is reached!' : organised Hinduism and its transformations in contemporary Nepal : a study of Matrabhumi Sevak Sangh and Hindu Vidhyapith-Nepal." Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614874.

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36

Baumfield, Vivienne Marie. "Swami Vivekananda's practical Vedanta." Thesis, University of Newcastle upon Tyne, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261122.

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37

Murray, Laura B. "An evaluation of grace in Bhakti-Hinduism from an evangelical Christian perspective." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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38

Samad, Abdul [Verfasser]. "Emergence of Hinduism in Gandhāra : an analysis of material culture / Abdul Samad." Berlin : Freie Universität Berlin, 2012. http://d-nb.info/1027276164/34.

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39

Wilkinson, Sandra Margaret. "Young British Hindu women's interpretations of the images of womanhood in Hinduism." Thesis, University of Leeds, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246939.

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40

Gautam, Kopal. "Representations of Hinduism in the works of Forster, Kipling, Yeats and Eliot." Thesis, University of Essex, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549301.

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41

Hotait, Chadie, and Elvira Hadzic. "Buddhism och hinduism i undervisningen - en kvalitativ studie om lärares didaktiska överväganden." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-31861.

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Syftet med detta examenarbete är att undersöka vilka didaktiska övervägande gymnasielärare gör gällande religionsundervisning i buddhism och hinduism samt vilket material de använder och varför. För att göra detta har vi använt oss utav tre olika teoretiska utgångspunkter som vi anser vara relevant för vår undersökning: representation, religionsdidaktik och eurocentrism Vidare har vi använt oss utav en kvalitativ forskningsmetod – en kvalitativ semistrukturerad forskningsintervju där vi har intervjuat tre lärare på tre olika gymnasieskolor för att för en djupare inblick i lärarnas arbetssätt. Det vi kom fram till var att dagens undervisning är influerat av äldre arbetssätt som lever kvar. Dessa arbetssätt är starkt influerade av den eurocentriska världsbild som annars håller på att avta ute i samhället. Vårt resultat visar även på att undervisningen varierar beroende på lärarnas förkunskaper och att lärare inte gör några särskilda didaktiska överväganden i sin undervisning.

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42

Banerjee, Sikata. "Masculine Hinduism, violence and the Shiv Sena : the Bombay riots of 1993 /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/10776.

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43

Kim, Injib. "Christian yoga as a product of Hinduism and the New Age Movement." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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Knight, Joseph Paul. "Hope against hope Christianity & the world religions -- Hinduism, Buddhism & Islam /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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45

Johnson, Kurt Andrew. "Sir William Jones and representations of Hinduism in British poetry, 1784-1812." Thesis, University of York, 2010. http://etheses.whiterose.ac.uk/1236/.

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This thesis examines the representations of Hinduism in Romantic poetry from 1784 to 1812, using as case studies the poetry of Sir William Jones, William Blake, Robert Southey and Percy Bysshe Shelley. The study argues that Jones’ sympathetic and syncretic representations of Hinduism in his nine ‘Hymns’ to Hindu deities (1784-1789) influenced the use of Hinduism within the works of these later Romantic poets. It is interested in the way in which Blake, Southey, and Shelley use Hinduism, by way of Jones, to represent, react to, and recontextualise geopolitical and religious issues relative to the French Revolution and the expansion of the British Empire, as well as the rise of an evangelical, missionary, and dissenting culture highly influential to the period. By examining these four poets, the study traces the representation of Hinduism in relation to the shifting geopolitical and religious debates occurring throughout the period – and the way in which such representations subsequently contribute to the emergence of what we now call Romantic literature.

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Maafi, Marcus. "Vad får eleverna lära sig om Hinduism och Buddhism? – En innehållsanalys av trosuppfattningarna hinduism och buddhism inom kursböckerna "En människa, tusen världar " och "Religionskunskap 1: om mening, värde och tro "." Thesis, Uppsala universitet, Religionshistoria, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411293.

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This paper will came up with a content analysis of two course textbooks used in swedish high school. The question that will be used is as follows: "How are the selected key concepts in religions Hinduism and Buddhism explained in the course Religious Studies Specialization coursebooks " En människa, tusen världar "and" Religionskunskap 1: om mening, värde och tro". The key concepts in Hinduism are: trimurti, atman, samsara, karma, moksha, the varnasystem, dharma, important books, branches and the Indo-Aryans. In Buddhism there are: Buddha, the four noble truths, the noble eightfold path, karma, nirvana, directions, the three jewels, the three baskets, the bodhisattva and the temple life. " It should be said that "En människa, tusen världar" are written by Robert Tuveson and " Religionskunskap 1: om mening, värde och tro " are written by Olof Franck. The method I will use is content analysis. The conclusions reached by this bachelor's thesis are that Hinduism and buddhism chapter in the work "En människa, tusen världar" tells in more detail when it comes to the key concepts than Tuveson's chapters on Hinduism and Buddhism.

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Saradananda, Swami. "The human soul (jivatma) and its ultimate goal (moksa) in the context of Taittiriya Upanisad (3.10.5): a study in an aspect of Hindu eschatology." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1016396.

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This research was stimulated by pastoral concerns regarding the high rate of suicide in the South African Hindu community. On the one hand it was found that traumatized individuals contemplating suicide were woefully ill-equipped with helpful religious guidelines and on the other it is known that the primary and authoritative scriptures of Hinduism possess a wealth of information that can promote healing. This work uses the Taittiriya Upanishad (3.10.5) to address this challenge. The early Vedic writings are not systematized nor are they fully explicable except through commentaries. This research surveys the early Vedic and Upanisadic Writings in order to show the literary, social and philosophical conditions under which the texts were produced. The Taittiriya Upanisad is the culminating part of several strands of thought that emerged from the earlier Taittiriya School. In order to interpret the text of this Upanisad it was necessary to link its key concepts with other Upanisads of this period. Further interpretations emerged from later Upanisads. These texts were viewed in the light of several commentators - Shaukara (medieval period), and Vivekananda, Aurobindo and Radhakrishuan of the Neo-Vedanta movements. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged and in accordance with its good or bad actions, heavenly rewards or the punishments of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the later Vedic or Upanisadic period it is found that heaven and hell are temporary eschatological goals. The ultimate goal becomes Liberation which implies the cessation of duality and the realization of non-duality. Correspondingly the Taittiriya Upauisad defines the soul in a manner in which its components have the potential to achieve this later goal. Here the soul is a formulation of five sheaths: body, vital energy, mind, intellect and bliss with an immortal consciousness as its focus. Functioning under the effects of ignorance each sheath binds the soul to suffering and rebiiths either on earth or on other planes (heaven or hell). However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. Tills work explores these negative and positive capabilities of the sheaths and points out the path by which the soul's divine potential may be realized. The ultimate healing or liberation occurs when the 'focus-consciousness' of the soul is intuitively realized. This consciousness is one with the universal consciousness. This achievement produces the 'liberated soul' who experiences ecstasy at this knowledge of oneness. This research also points out that the Neo-Vedanta movements, unlike their medieval counterparts, have a life-affirming and positive social attitude that seeks to draw from ancient texts for the purposes of healing and social upliftment.

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Horsfall, Susan. "Hinduism in Religious Education With Special Reference to Newcastle and Northumberland Agreed Syllabuses." Thesis, University of Newcastle upon Tyne, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489837.

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My purpose has been to examine the treatment of Hinduism in RE with particular reference to the agreed syllabuses for Newcastle upon Tyne and Northumberland. The former is a multi-religious LEA area which has included Hinduism a,d the other nonChristian faiths on its AS's for almost thirty years; the latter is a mono-religious LEA area and included Hinduism on its AS for the first time in 1998. In chapters 2 to 5, there is a consideration of the status of RE including a discussion m chapter 4 of the major changes of content and teaching approaches affecting RE that occurred in the 1960s and 197Os, some of which continue to impact upon it to date. In Chapter 6 I look at what is meant by 'Hinduism' from a number of perspectives thereby demonstrating something of its diversity and amorphousness; a discussion which serves also to provide some insight into why it is that Hinduism may arguably be said to be more distorted to fit the RE framework than any of the other religions on the syllabus, as discussed elsewhere in this thesis. In Chapter 7 I describe the two very disparate areas whose syllabuses have been selected for study here: the City of Newcastle as an established multi-religious city with a well established Hindu community and very successful mandir, and the County of Northumberland, historically a religiously widely diverse area but nowadays mono-religious. In Chapters 8 and 9 examine the development, launch and implementation of the respective syllabuses. In Chapter 10 r compare and contrast the findings of the two previous chapters. \Vhilst in chapter 11 there is a consideration of what we should take into account when teaching Hinduism followed by some general thoughts about good practice that would assist in improving its provision in the classroom. In the concluding chapter I consider some of the key findings highlighted by this research and suggest further related research. Supplied by The British Library - 'The world's knowledge'

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Sekar, Radhika. "Global reconstruction of Hinduism: A case study of Sri Lankan Tamils in Canada." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6108.

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The main hypothesis of this dissertation is that the emergence, development, and subsequent spread of modern Hinduism, beginning from the late 18 th century India, are products of an ongoing process of globalization. The Sri Lankan Tamil diaspora in Canada is an example of the larger historical process of a globalization of Hinduism. It is therefore argued that any analysis of contemporary socio-religious change must be undertaken within the broader parameters of globalization theory. The discussion begins with an examination of the social and historical contexts that led to the emergence of Hinduism as a "religion" in the modern sense of the term, and surveys its spread and development in the global diaspora. It is proposed that such factors as population size, ethnic composition, and density, along with socio-political and technological developments at universal and particular levels, each have played prominent roles in the reconstruction of Hinduism in minority situations. This assumption is illustrated with a case study of Sri Lankan Tamils in Canada. The globalising processes of Sri Lankan Tamils began at the end of the 17th century when Ceylon came under Portuguese rule. The introduction of modern institutions under subsequent Dutch and British rule escalated the process, bringing about socio-religious changes that led to the current political situation. Consequently, Sri Lankan Tamils began arriving in Canada in the 1980s as refugees. The majority settled in Toronto and Montreal where they soon began reconstructing their religious institutions and temples. Three particular religious institutions, the Ganesha Temple in Toronto, the Thirumurukan Temple in Montreal and the Hindu Temple of Ottawa-Carleton, are examined in order to determine how Tamils are reconstructing Hinduism as a minority religion in Canada under global conditions. Results based on field data show the occurrence of "globalization", that is the simultaneous globalization of local forms of Hinduism and the localization of global Hinduism.

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Milne, Joseph Richard. "Sacred anthropology : a study of nodual conceptions of man in Hinduism and Christianity." Thesis, University of Kent, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300947.

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Dissertations / Theses on the topic 'Hinduism'

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