Academic literature on the topic 'Jaipur (India) religious life and customs'
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Journal articles on the topic "Jaipur (India) religious life and customs"
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Dr. Anupama D. Mujumdar. "Religious Philosophy of Guru Nanak: Literary Speculation." Creative Launcher 6, no. 4 (October 30, 2021): 69–74. http://dx.doi.org/10.53032/tcl.2021.6.4.11.
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India has been a land of diverse culture and traditions. When we say culture it includes many things like language, social customs, food habits, religion and so on. Of this religion seems to be the most influential factor in the life of an individual. It is something which lends meaning and purpose to our life. It is that which binds human beings to the Divine. And this bond can be established through the practise of Bhakti. The concept of Bhakti is an old one. It emphasises devotion to the personal God. Bhakti movement is an important development in the cultural history of India which originated in the south. The saints of Bhakti movement preached personal devotion to God as a means of attaining Salvation. They made use of local language to spread the ideology of Bhakti. Guru Nanak is one of the most influential saints of the Bhakti movement. In his teaching he incorporated ideas both from Hinduism as well as Islam. He revealed the truth of monotheism, importance of the recitation of God’s name with utmost devotion, need of a Guru for salvation. He tried to bridge the gap between the two communities of Islam and Hinduism and eradicate social problems by focusing on the truth of monotheism and the concept of equality.
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Figueroa, Óscar. "La India y el Renacimiento florentino: las cartas de Filippo Sassetti." Interpretatio. Revista de Hermenéutica 5, no. 1 (March 10, 2020): 107–21. http://dx.doi.org/10.19130/iifl.it.2020.5.1.0009.
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Here we present the translation of two of the letters that Filippo Sassetti, the Florentine merchant and humanist of the 16th-century, sent from India to Italy with abundant and insightful observations about the religious beliefs, customs, languages, nature and social life of the subcontinent. This document ―little known and so far unpublished in Spanish (and apparently in other languages too)― is a valuable testimony of the complex process of Europe’s reception and interpretative representation of the ancient Indian culture. In this respect, Sassetti’s hermeneutic endeavours, to a large extent dependent on Florentine Renaissance humanism’s ideals, stand out. They help us understand the Indian Other beyond the stereotypes in vogue then (and now), as well as the difficulties to achieve that.
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Tiwari, Seema. "THE ORIGIN OF INDIAN PAINTINGS AND THE EMERGENCE OF MINIATURE SCHOOLS OF PAINTING IN INDIA." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 146–49. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3725.
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Indian traditional art has always been rich in its types, forms and tecniques. Apart from the sculptures, poetry, textile arts, pottery, drama, dance, music etc., paintings are also an inextricable form of Indian art. The origin Indian art can be traced to ore-historic settlements in the 3rd millennium BC. The Indian art has undergone inevitable changes as a result of the influences of cultures, traditions, religions, religious sentiments, climatic conditions, globalisation and multiple other factors. Thus, with the development of the Indian civilization over the years developed the numerous kinds of paintings, as a means of communication, entertainment and livelihood. Being an important form of artistic expression, these paintings depict the life and customs followed by the people of different time periods.
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T, Durga Devi. "Proverbs of Arittapatti and its Reflection on the Society." International Research Journal of Tamil 4, no. 3 (June 29, 2022): 84–90. http://dx.doi.org/10.34256/irjt22312.
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Oral traditions are the historical and geographical shadow of a country. They are the messages that are transmitted orally from one generation to another. The messages may be passed down through speech, song, folktales, mythological stories and narrations, proverbs and sayings. They are the gems of the ancient wisdom and knowledge of a society. They provide information about the daily life of the people of the region. Especially, proverbs help to understand the customs and traditions, religious practices and the heritage of the society. They play the pivotal role in the anthropological, historical and cultural study. India is the land of villages is famous for its diverse culture embedded with oral tradiitons. Especially, Tamil Nadu is the treasure house of oral traditions. Though there are reports describing the significance of the oral traditions focusing Tamil Nadu, this study aims to highight the association of proverbs in the day to day life of the village community, Arittaptti, even today.
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Patnaik, Dr Bharati. "Conflict Between Tradition and Modernity in Manju Kapur’s ‘A Married Woman’." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 15. http://dx.doi.org/10.24113/ijellh.v8i4.10518.
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‘A Married Woman’ is a genuine work of Manju Kapur, which tells the story of honest love, set at a time of political and religious upheaval, narrated with an intelligence for anyone who has known life's responsibilities. It shows a sincere feminine confession about her personality cult in the personal allegory of traditional marriage. Manju Kapur has depicted her women characters in the novel as they are leading their life in the patriarchal setup of the society. Manju Kapur has narrated frankly the emergence of not just an essential Indian sensibility but the depiction of cultural displacement in the culture where individualism and protest have often remained separate ideas and marriage and the woman's role at home is a central focus. What happens when the old customs lose their power and the woman no longer believes her life should be determined in this narrow fashion is the underlying theme of Manju Kapur' s absorbing second novel, A Married Woman, in which her protagonist, Astha Vadera, undergoes profound changes against the backdrop of an India that is also evolving. This research paper attempts to show the shift in values and how women have started acknowledging themselves as the co-equals of man.
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Pathik, Pratishtha. "The Historical and Philosophical Exegesis on Yagya in Ancient India." Interdisciplinary Journal of Yagya Research 2, no. 1 (May 13, 2019): 20–28. http://dx.doi.org/10.36018/ijyr.v2i1.19.
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Yagya or sacrifice has been an integral part of Indian history and culture. More particularly in ancient India, Yagya appears as the backbone of entire social and political structure. Thus, most of the Vedic literature revolves around the sacrificial ritual in different forms for numerous purposes. In contemporary world, when the scientific temperament dominates almost all spheres of life, masses seek to comprehend everything pertaining to human lives in a rational way. However, the recognized truth is that human society exists in a dilemmatic situation where on one hand they are not ready to discard their cultural heritage, customs and traditions and on the other hand they aspire to abide with scientific logic and reason. Therefore, it is essential to trace the philosophy and common logic of one of the most consistent sacrificial practice of Indian culture, i.e. Yagya. And since the Yagya tradition traces its antiquity from the ancient India, there is a requirement to illustrate the historical existence of yagya in abundance. Thus, this paper attempts to comprehensively deal with historical and philosophical aspects of Yagya to understand its relevance in present scenario.
For this study historical methodology has been used premised on the analysis of primary and secondary sources, and the content is descriptive.
Since the time of oldest Indus valley civilization, we find archeological evidences of fire altars from sites such as Kalibagan(Rajasthan), Lothal(Gujrat) etc. which indicate the practice of sacrificial rituals. In entire Vedic literature, plethora of textual references elaborate the philosophy, ritual practice, benefits, norms, the hosts of yagyas, and the various types of sacrifices such as Shraut Yagya (public and royal sacrifices) and Pak Yagya (domestic sacrifices). Furthermore, both literary and archeological evidences enchant the practice and effects of distinct type of sacrifices in later Vedic age, pre-Mauryan period (6th century B.C.), age of empires (Mauryan, Shunga, Satavahana, Kanva, Kushana etc.) and Gupta period. This reveals the historical existence of our cultural tradition.
Moreover the philosophical relevance of yagya (to sacrifice) is exponent as an idea through which Vedic Rishis facilitated the harmony between ecological system and human life, the peaceful co-existence of all the creatures of the universe and their interdependence.
Though it overtly seems that Yagya has been a part of religious life of Vedic Aryans, but after the philosophical and historical analysis, it appears that Yagya crucially contributed to social harmony, constructing political hegemony, and facilitating public welfare in its most intense as well as external procedures. Hence, for dwindling the cultural, environmental and social quos in today’s times yagya needs to be practiced in a modified logical manner.
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Zahumenna, Yuliia. "Genesis and evolution of security issues in the history of political and legal thought of Ancient China and Ancient India." Journal of V. N. Karazin Kharkiv National University, Series "Law", no. 31 (August 4, 2021): 17–26. http://dx.doi.org/10.26565/2075-1834-2021-31-02.
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The article examines the origins of the political and legal tradition of understanding the phenomenon of public safety in the intellectual tradition of the Ancient East. It is shown that the basis for the emergence of a discourse on the security of the individual, society and state were the conditions of practical existence of early state formations, especially the civilizations of ancient India and China. Political and legal thought of the Ancient East stimulated the development of security issues in the context of general ideas about the relationship of terrestrial and extraterrestrial forces in the arrangement of the social organism, in polytogenesis and orthogenesis, as well as in the context of ideas about the relationship between individual, society and state. In ancient Eastern political and legal thought, the question of the role and place of law, legal regulators in ensuring the security of society and the state was far from a final solution. The ancient Eastern tradition did not yet know the final separation of law from the system of socio-normative regulation of social relations. Thus, the right to work closely with customs, rituals, taboos, religious and political norms in ensuring the security of social life. Gradually, in particular on the example of ancient India and China, we can see the increasing attention of ancient Eastern thinkers to the development of state and law issues in security. Legal norms aimed at establishing legal responsibility for the commission of certain offenses by people are beginning to play an important role in this area of security discourse. The security significance of these norms and their role in guaranteeing social peace is understood.
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Hegde, Sandeep. "Son Kolis – The Aboriginal Inhabitants of Bombay (Now Mumbai) in Transition." International Letters of Social and Humanistic Sciences 62 (October 2015): 140–46. http://dx.doi.org/10.18052/www.scipress.com/ilshs.62.140.
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Son Koli, Macchimar Koli, Christian Koli, Vaiti Koli and Mangela Koli are fishermen by profession. Their main occupation is fishing. They are found along the North Konkan coast from Vasai, near Mumbai city to Ratnagiri district in south of Maharashtra.Generations of these Kolis have been in the fishing occupation as their sole profession for survival. In spite of being settled in and around Mumbai city, which prides in calling itself the first metropolitan city of India, the Koli community has still retained the core of their traditional culture. They still distinguish themselves from the rest of the population in their customs and habits, and their social and religious life. This is largely due to their collective dependency on their only profession of fishing.During the last two decades there has been rapid commercialization of fishing and related business activities like procurement, supply chain, and vending of the fishery products. Commercial fishing involving large corporations having license and territory demarcation use mechanized fishing using trawlers for catch. Also the profession has been infiltrated by other communities who had so far never been in this traditional profession. All these and many other socio-economic factors which have emerged lately have resulted in several challenges being posed for the Koli community of Bombay.This research paper intends to highlight the past, the present and the future challenges that the Koli community faces at the thresholds of development and globalization.
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Udvarvölgyi, Zsolt András, and Zoltán Bolek. "Episodes in the life of the Bosnian Muslim Community in Hungary (1920-1945)." Historijski pogledi 5, no. 8 (November 15, 2022): 112–33. http://dx.doi.org/10.52259/historijskipogledi.2022.5.8.112.
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In this study we present an important and interesting period in the history of Islam in Hungary in the 20th century, the past of the Islamic community in Budapest between the two world wars, which was mainly composed of Bosniaks. Special emphasis will be placed on the life of the community's imam, Husein Hilmi Durić , ‘Grand Mufti’ of Buda and former Military Imam, his domestic and international activities on behalf of the community, and the Hungarian supporters, friends and helpers of the Bosniaks. There is also a brief description of a few other members of the community. The Hungarian Islamic Community , founded in 1988 and still functioning as an established church in Hungary, claims as its legal predecessor the Independent Hungarian Autonomous Islamic Religious Community of Buda, named after Gül Baba, which operated de facto between 1931 and 1945. In our study, we describe in detail how Bosnian soldiers who fought valiantly in the Austro-Hungarian monarchy's army in the First World War found their way to Hungary after the war, how they found a new home, mostly in Budapest, how they started their lives again, choosing mostly Hungarian wives and quickly learning Hungarian language and customs. But soon the practice of Islam became indispensable for them, and that is why the first Islamic community in Hungary was founded in 1931. The adventurous life of the community's leader, Husein Hilmi Durić, is described in detail, along with his extensive activities in Hungary and his domestic and international contacts. Similarly, we describe the activities of influential Hungarian supporters of the community (e.g. Andor Medriczky, Gyula Germanus, István Bárczy) who selflessly helped Bosnian Muslims to practice their faith in Hungary. We look at the two major trips of the community leaders to the Middle East and India to strengthen Islam in Hungary and to raise funds for the planned mosque in Buda, which never materialised. Durić's special relationship with the Albanian King Zogu, his travels to Tirana and his programmes are also discussed in more detail. Nor can we ignore the unfortunate fact that in the 1930s and 1940s, during the Christian Nationalist Horthy era, many people did not look kindly on the activities of Bosnian Muslims living in Hungary. We then turn to the life and activities of another community leader, Mehmed Resulović, as a fencing master. We will also outline how an average Bosniak lived, what he did, how he spent his everyday life, how he dressed and how he entertained himself in Hungary in the 1930s and 1940s, far from his homeland. We also discuss, of course, how some of them became involved in Hungarian politics, as members of far-right organisations and movements, possibly because they were invited to join these circles by their former Hungarian officers and comrades in arms of First World War. Finally, we outline the life of an average Bosnian Muslim, Hasan Jamaković, who had a typical career in Hungary.
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Agarwal, Anupam, and Sonal Shukla. "Untouchable and Coolie: The Soul of Social Realism." International Journal of Advance Research and Innovation 2, no. 1 (2014): 117–22. http://dx.doi.org/10.51976/ijari.211421.
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Mulk Raj Anand is very well- known as an Indian novelist, distinguished writer, reformer, art critic, editor, journalist, a short story writer and political activist. He opened a new section of writers of fiction along with Raja Rao and R. K. Narayan and produced a great deal of English literature and his mastery in the realistic and sympathetic portrayal of the exploited class of Indian society marks his genius as a socially committed novelist. That‟s why he is not only known as India‟s Charles dickens but also considered the messiah of the have-nots, unloved, down trodden and unwanted. The exploitation of the downtrodden in Indian society made him focus his attention on their miserable and pathetic condition and formed the major theme of his works. His writings reflect his urgent social concern, preoccupations and the social impulse and made the reader to be immediately aware of the exploitation faced by the downtrodden through the heart throbbing description of their wretched state. Painted with the colors of social realism Mulk Raj Anand‟s two novels Untouchable and Coolie reflect the hard core reality of the Indian society of early decades of twentieth century.. Written with a purpose both these novels condemn the modern capitalistic Indian society and feudal system for the shameless and tragic exploitation of the poor and underdog as there is nothing but a true, real and bitter reflection of the society in both the novels dealing with a similar central theme of social exploitation, the exploitation of the downtrodden and the under-privileged because of the curse of untouchability, poverty, hunger, child labour, social governance, social set up of society, customs, religious belief, prejudices and the suffering of the Indian masses by the forces of capitalism, industrialism and colonialism. The present paper shows the true colours of social realism in Untouchable and Coolie; the epic like novels of M. K. Anand to strike a cord in the hearts of the consciententious Indians through a beautiful and real to life portrayal of the exploited masses of Indian society.
Dissertations / Theses on the topic "Jaipur (India) religious life and customs"
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Saniotis, Arthur. "Sacred worlds : an analysis of mystical mastery of North Indian Faqirs." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.
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McAnally, Elizabeth Ann. "Toward a philosophy of water: Politics of the pollution and damming along the Ganges River." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3643/.
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This thesis sets out to develop a beginning of a philosophy of water by considering philosophical implications of ecological crises currently happening along the waters of the Ganges River. In my first chapter, I give a historical account of a philosophy of water. In my second chapter, I describe various natural and cultural representations of the Ganges, accounting for physical features of the river, Hindu myths and rituals involving the river, and ecological crises characterized by the pollution and damming of the river. In my third and final chapter, I look into the philosophical implications of these crises in terms of the works of the contemporary philosopher Bruno Latour.
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Burton, Adrian P. "Temples, texts, and taxes: the Bhagavad-gita and the politico-religious identity of the Caitanya sect." Phd thesis, 2000. http://hdl.handle.net/1885/8755.
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The Sarartha-varsini is an orthodox Guariya vaisnava commentary on the Bhagavad-gita. This research project aimed to use the text of the Sarartha-varsini as the starting point for an investigation into the Gauriya sect around the time of its composition. The project began by establishing a scholarly edition of the text with the aid of extant manuscripts and available printed editions. A critical edition and translation of the first three chapters are presented in the appendix.
As the project progressed, interesting archival material surfaced, and the relationship of the sect with the state of Amber/Jaipur became the focus. The role of Gauriya religious dignitaries in religious debate in Jaipur was investigated, and the issue of sectarian affiliation emerged as an issue for which the text if the Sarartha-varsini was particularly illuminating.
Joseph O’Connell and Klaus Klostermaier had done fine academic research on works by the same author and had even touched on this work. Nevertheless, a large amount of groundwork remained to be done to ascertain basic issues such as names, dates, claims of authorship, and other biographical details. Section One and Two of this dissertation review previous scholarship and tradition on these issues and provide new insights from textual analysis and archival investigation.
With regard to the politico-religious milieu in Rajasthan, V.S. Bhatnagar, Monika Horstman and Irfan Habib had already performed significant archival research and published extremely useful findings. My study therefore greatly assisted in this area, and this dissertation was able to build on the very solid foundation established by these fine scholars. This study contains reference to many archival documents already published by them, and it introduces a good deal of previously unpublished archival records. Of particular interest are the new records regarding the influence of Visvanatha Cakravarti, Krnadeva Sarvabhauma Bhattacarya, and Baladeva Vidyabhusana. Section Three combines old and new material to create for the first time a ‘historical’ snapshot of these Gauriya dignitaries and the politico-religious issues of their times.
The analysis of the sectarian influences on the text of the Sarartha-varsini (Section 4) brings together the historical issues of the era and the edited text. This section provides clear empirical analysis on the sectarian affiliation of the sect in matters of doctrine. The textual evidence clearly indicates that the Gauriya-Madhva affiliation was merely an ‘official’ stance. Evidence from the text points to a much stronger doctrinal allegiance to Sridhara Swami and the Bhagavata-purana. The Bhagavad-gita commentary has provided an invaluable common platform from which to compare the Gauriya sect with other established sects and important commentators.
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Sadarangani, Monique M. "Modernized Hinduism : domestic religious life and women." Thesis, 2005. http://hdl.handle.net/10125/11946.
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Maharaj, Vedhant. "Yantra: infrastructures of the sacred and profane in Varanasi, India." Thesis, 2016. http://hdl.handle.net/10539/20567.
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Thesis (M.Arch (Professional)--University of the Witwatersrand, Faculty of Engineering and the Built Environment, 2016.India is currently undergoing a rapid transformation economically, consciously and spatially. A layout of national infrastructure is happening at a pace which may be ungovernable, in its current state and India’s historical and natural landscapes are in jeopardy. One such ecological resource is the Ganga (colonialised as the Ganges), which through continued pollution is reaching a point of irreversible damage. There is, however, still hope. Accordingly, this thesis moves from an overview of India in the globalised world, through a rephrasing of how “development” is understood and manifests itself to the suggestion of an overall plan to understand and implement it in a way that is co-ordinated in intention but regionally and contextually responsive in application. Through Homi Bhabha’s theoretical perspective of cultural hybridisation the discourse of creating a new infrastructural identity for India is introduced. The current political focus on the Ganga, created by India’s Prime Minister, Narendra Modi, through a renewed and trending agenda for cleaning the holy river, acts as a platform to explore the possibilities of infrastructure within this context . The Ganga River has been a religious symbol for millennia and the life force to approximately 500 million people. Through continued and increased pollution the quality of its water now radically exceeds the minimum requirements for safe drinking, bathing or even agricultural use. The Ganga River symbolises a cosmological relationship between people and the ecological environment, which requires that pollution be approached from a holistic viewpoint responding to the weight of its cultural value. This contextualized approach has the potential to become a catalyst for new innovative approaches to the integration of infrastructure throughout the river network . By using the political momentum created in the city, by the national project, this thesis is realised through a multiplicity of conflicting lenses inherent to Varanasi, one of India’s holiest cities. The city itself is growing economically but at the price of its prized ancient heritage. It possesses a cosmological value unparalleled by any other city in the country thus making it an emotionally powerful tool to mobilise a cleaning project for the river. If infrastructure is not implemented correctly the threat to the city’s unique character becomes real. This challenge created the Meta question for my research: How do you implement infrastructure into the sacred landscape? Through various degrees of research, both intuitive and informed, a system to clean water is designed in a way that truly integrates into a cultural landscape. The proposed design establishes itself as the first intervention in a national network for cleaning the River. By taking into account the infrastructural, ecological and sociological requirements of the city and its daily life the water purification sanctuary mediates the conflicting programmatic requirements between spirituality and science. Through an understanding that purity of water has a number of connotations within the site context the building utilises various treatment methods to reinforce the sanctity ABSTRACT of water through a hybrid mediation of heritage, nature, science and infrastructures (both vernacular and modern). This new typology enables the interaction of people with water cleaning infrastructure at a local scale and offers a way forward in redefining a national identity that is bound up in these currently conflicting imperatives.
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Dhaske, Govind Ganpati. "The lived experience of women affected wtih matted hair in southwestern India." Thesis, 2014. http://hdl.handle.net/1805/6230.
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Indiana University-Purdue University Indianapolis (IUPUI)Descriptions about the matting of hair given by medical practitioners show a significant commonality indicating it as a historic health problem prevalent across the globe, however with less clarity about its etiopathogenesis. In southwestern India, the emergence of matting of hair is considered a deific phenomenon; consequently, people worship the emerged matted hair and restrict its removal. Superstitious beliefs impose a ritualistic lifestyle on affected women depriving them of health and well-being, further leading to stigma, social isolation, and marginalization. For unmarried females, the matting of hair can result in dedication to the coercive devadasi custom whereby women end up marrying a god or goddess. To date, the state, academia, and disciplines such as medicine and psychology have paid far too little attention to the social, cultural, and health concerns of the women affected by matted hair. A Heideggerian interpretive phenomenological study was conducted to document the lived experience of women affected by the phenomenon of matting of hair. The subjective accounts of 13 jata-affected women selected through purposive sampling were documented to understand their health and human rights marginalization through harmful cultural practices surrounding matting of hair. Seven distinct thematic areas emerged from the study exemplified their lived experience as jata-affected women. The prevalent gender-based inequity revealed substantial vulnerability of women to health and human rights marginalization through harmful cultural practices. The ontological structure of the lived experience of matting of hair highlighted the unreflective internalization of religious-based discourse of matting of hair. The hermeneutic exploration revealed events that exemplified jata-affected women’s compromised religiosity, and control of their well-being, human development, and ontological security. The religious-based interpretation of matting of hair and associated practices marginalize the health and human rights of affected women through family members, institutions, society, and religious-based systems. The study demonstrates the need for collaborative, evidence-based interventions and for effective domestic as well as global policies to prevent the health and human rights violations of women through cultural practices. The study offered foundational evidential documentation of the phenomenon of matting of hair as a harmful cultural practice that compromises women’s right to health and well-being.
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Mayo, Kevin Patrick. "The Badri tree : an anthropological study of a Himalayan pilgrimage centre." Phd thesis, 2009. http://hdl.handle.net/1885/150834.
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Kanni, Balasubramanian. "A descriptive visual analysis of the survival of Tamil arranged marriage rituals and the impact of commercialism." Diss., 2016. http://hdl.handle.net/10500/22075.
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This research A Descriptive Visual Analysis of the Survival of Tamil Arranged Marriage Rituals and the Impact of Commercialism is a critical analysis of ritual performances as a key component of Tamil wedding ceremonies. These rituals are performed before, during, and after the wedding and are interrogated throughout in this dissertation. This research explored and attempted to identify the significance of ritual performances in Tamil people’s marriages of southern India. Through the documentation and unpacking of traditional Hindu wedding celebrations, this study examined how these ancient rituals have been influenced by the modern world. It explored how cultural beliefs are negatively impacted through the commercialisation of wedding ceremonies and how they justify the maintenance of ritual practice. Symbolic activities and ritual performances are studied and discussed throughout this study by observing various Tamil wedding ceremonies and conclusions are drawn through conversations with couples and parents who have participated in such events. The dissertation further explores the ways in which these rituals are ultimately reflected and represented in artistic practice, inspired by the works of various artists who engage with their mediums in a ritualistic manner.Art History, Visual Arts and Musicology
M.VA (Art, History, Visual Arts and Musicology)
Books on the topic "Jaipur (India) religious life and customs"
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Laidlaw, James. Riches and renunciation: Religion, economy, and society among the Jains. Oxford: Clarendon Press, 1995.
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Thukral, Gurmeet. Festive India. New Delhi: Frank Bros., 1987.
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1953-, Berg Elizabeth, ed. India. Milwaukee: G. Stevens, 1997.
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Bhattacharyya, Narendra Nath. Religious culture of North-Eastern India. New Delhi: Manohar Publishers & Distributors, 1995.
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Sholapurkar, G. R. Religious rites and festivals of India. Varanasi, India: Bharatiya Vidya Prakashan, 1990.
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Housden, Roger. Travels through sacred India. New Delhi, India: Harpers Collins Publishers, 1996.
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Zimbardo, Xavier. India holy song. New York: Rizzoli, 2000.
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Maity, Pradyot Kumar. Folk-rituals of eastern India. New Delhi: Abhinav Publications, 1988.
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Pasricha, Amit. The sacred India book. Edited by Motwani Bharati and Vatsal Tulsi. Mumbai: Shoestring Publisher, 2010.
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Calle, Ramiro A. Viaje a la India. Edited by Rodríguez Javier and Toscano Estefania. Madrid: Ediciones Jaguar, 1999.
Find full textBook chapters on the topic "Jaipur (India) religious life and customs"
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Zhimomi, Kaholi. "Northeast India." In Christianity in South and Central Asia, 156–67. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0014.
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The north-east has a distinct regional identity, as the land of seven sisters, Assam, Arunachal Pradesh, Meghalaya, Manipur, Mizoram, Nagaland, Tripura and Sikkim; and yet, has been absorbed into the social, cultural and political scheme of the secular nation since independence. The identity politics resulted in dissatisfaction on the part of the indigenous people, which generated long-term military violence in Northeast India. Today, disempowerment among indigenous groups is enormous. For early missionaries, conversion to Christianity also entailed adoption of the Western way of life. Most of the missionaries in Northeast India were American or Welsh among the Protestants and German, Spanish or Italian among the Catholics. Despite exploitation by colonialists that attempted to replace indigenous customs, revivals paved the way for renaissance for those customs. Today, Christianity is the major religion in the states of Nagaland, Mizoram and Meghalaya, with significant growth of indigenous leaders, both secular and religious. Furthermore, there is a rapid growth of educated young tribals who are qualified administrators, educators, academicians, politicians and theologians. With the effects of globalization and modernisation, Christianity must not be assumed to be an agent of acculturation but an agent that helped in the metamorphosis of indigenous norms into authentic tradition.