Literatura académica sobre el tema "Hindus – Folklore"

The Beji Antaboga tourist site provides a religious atmosphere full of tolerance by building various statues of religious symbols located in a forest in Banyuwangi. The harmony between humans and nature is very well maintained at this location. This nuance is supported by a fictional story that is believed by the local community, namely the Antaboga dragon. However, the place is fully taken care of by Hindus who are indeed attached to protecting the surrounding nature, and their commitment to guard several points of springs. This research aims to measure the inter-religious relations in the area and also to analyze the extent to which folklore as a discourse can be recontextualized as an effort to harmonize the bond of humans with nature. The research method used is qualitative, the first step applies the narrative structure of the story through actantial theory, the second is tracing the hypogram for the Antaboga story which dated back to Hindu’s teaching, and the last is looking at discourse as a power practice to recontextualize the harmonius reality. The finding shows Antaboga story is indeed to legitimise nature as the centre and not humans as the main actors.

The aim of this paper is to bring an analysis of oviyos, folkloric songs that Indian women from the Hindu community of Goa, former Portuguese colony in India used to sing while working at the grinding stone. These songs, a sample of Goan folklore, were collected by Heta Pandit in the book Grinding Stories. Songs from Goa (2018), based on her field work with singers Subhadra Arjun Gaus, Saraswati, Dutta Sawant and Sarojini Bhiva Gaonkar. The songs, sung in a dialect of Marathi-Konkani, were transcribed into English. These elaborate songs are of psychological and social significance as they provide a release from a sometimes harsh reality, at the same time they are an invaluable cultural document. They have been analyzed from the perspective of Goan folklore as discussed by Phaldesai (2011), the meaning of folkloric narratives (Dundes, 2007) and a reflection on the genre oviyos (Jassal, 2012).

AbstractThis paper analyses the use of religious folklore among the Meitei people of Manipur in northeastern India in the creation of a racial identity. After the Meiteis, who are ethnically Southeast Asian, were forced to convert to Hinduism in the early eighteenth century by the Manipuri king Garibniwaz, they were provided with a number of folklores regarding their origin that combined Hindu and indigenous Meitei deities and myths. Recently, the rise of anti-Hindu sentiment in Manipur—spurred by a movement to revive the indigenous Meitei religion and a strained political relationship with India—has led to the questioning of the validity of these stories by Meitei academics. As a result a new cannon of literature is being developed by scholars that link the origin of the community to its Southeast Asian roots. Discovering the racial identity of the Meitei people has motived this movement. This paper analyzes the multiple meanings that mythologies concerning origin hold in contemporary Meitei society and challenges the modern notion that historical consciousness is absolute truth.

Reflexionar nos convence de que la excelencia está dentro de cada ser humano. La historia nos demuestra que un ser humano hambriento es capaz de matar, pero por el deseo de obtener reconocimiento es capaz de morir tal como sucedió con los apóstoles o con los millones de hindúes que supieron imponer la resistencia pacífica. Trasladando esto a la importancia de enseñar las Ciencias Sociales al estudiante en la actualidad es rescatar los hechos de pasado, asumir una conciencia social de nuestro entorno, valorar nuestra cultura y saber que no existen países pobres sino gobiernos improvisados o regiones sin oportunidades sino dirigentes sociales con oportunismos políticos y sin visión progresista, frente a lo cual el quehacer educativo de los docentes de esta área tienen la potestad de despertar el compromiso de una mente más democrática, valorativa y apreciativa del “Lugar Natal” estudiando sus aspectos geográficos, histórico – temporales, sus símbolos, su gente, su folklor, cultura, leyes y todo el quehacer social para dar paso a una revolución que incite al cambio y a una mentalidad emprendedora y de bien por los suyos. Es por ello que con el surgimiento de las metodologías activas de aprendizaje y las TIC, las Ciencias Sociales, deben considerarse importantes en la educación de los niños y jóvenes ya que lasmismas promuevenla cultura generalque contribuyenacomprenderlosfundamentos de nuestra nacionalidad, la democracia y el desarrollo del pensamiento racional y crítico – reflexivo que aportan al desarrollo de capacidades cognitivas y afectivas exigidas en las sociedades complejas, plurales y cambiante de la actualidad.
 PALABRAS CLAVE: Ciencias Sociales; experiencias educativas; didáctica de las Ciencias Sociales.
 The importance of teaching social sciences to the student today
 ABSTRACT
 Reflecting convinces us that excellence is within every human being. History shows us that a hungry human being is capable of killing, but because of the desire to gain recognition, he is capable of dying just as happened with the apostles or with the millions of Hindus who knew how to impose peaceful resistance. Translating this to the importance of teaching Social Sciences to the student today is to rescue the facts of the past, assume a social awareness of our environment, value our culture and know that there are no poor countries but improvised governments or regions without opportunities but social leaders. with political opportunisms and without a progressive vision, in the face of which the educational work of the teachers in this area has the power to awaken the commitment of a more democratic, evaluative and appreciative mind of the "Birthplace" by studying its geographical, historical -temporal aspects. , its symbols, its people, its folklore, culture, laws and all the social work to give way to a revolution that encourages change and an entrepreneurial mentality and good for their own. That is why with the emergence of active learning methodologies and ICT, Social Sciences, should be considered important in the education of children and young people since they promote the general culture that contribute to understanding the foundations of our nationality, democracy and the development of rational and critical-reflective thinking that contribute to the development of cognitive and affective capacities required in today's complex, plural and changing societies.
 KEYWORDS: social Sciences; educational experiences; Teaching social sciences.

Artikel ini bertujuan membahas sastra lisan Tengger sebagai tiang utama pemertahanan tradisi Tengger dengan pendekatan folklor. Sastra lisan yang dibahas adalah legenda Kasada dan Karo serta mantera. Dalam sejarah, legenda Kasada pernah terpengaruh oleh proses islamisasi, sementara legenda Karo memiliki pesan kultural yang menganjurkan persatuan dan kesatuan dalam perbedaan iman antara Budha-Hindu dan Islam. Meskipun demikian, dalam rekam jejak sejak era kolonial, legenda Kasada dan Karo serta mantra mengalami perubahan. Sastra lisan tersebut dapat bertahan hidup karena pewaris aktifnya telah menggunakannya sebagai tiang utama dalam tradisi Tengger.
 
 Abstract: 
 This writing is aimed to discuss Tengger oral literature as a main pillar of Tengger tradition mainte- nance with folklore approach. Oral literature being discussed are Kasada and Karo legend and magic formula. In the history, Kasada legend has ever been influenced by islamization process, while Karo legend has a cultural message that suggests the unity in differences between Buddha-Hindu and Islam. Although, in the track record since colonial era, Kasada and Karo legend and magic formula sometimes change, the oral literatures can be still alive because their active heir has used them as a main pillar of Tengger tradition.
 
 Keywords: Tengger, oral literature, Kasada legend, Karo legend

The paper is dedicated to the results of the field research conducted in Tripunithura (India / March 2013) on Muṭiyēṯṯu theatre, one of the local folklore art forms of Kerala. It is argued that the inclusion of Muṭiyēṯṯu in 2010 in the list of Masterpieces of the Oral and Intangible Cultural Heritage / UNESCO, became a turning point in the recent history of this art form, affecting it both in positive and negative way. The positive aspect concerns primarily a fundamental shift in the level of popularity of Muṭiyēṯṯu, manifested in the appearance of a number of research projects, general publications and various databases. It also found reflection in the material status of performers now supported not only by Hindu temples but also by the Indian Government. Less often discussed are the negative consequences. Having been acknowledged as one of the cultural achievements of humankind (UNESCO), the Muṭiyēṯṯu began to change fundamentally. It transformed from a rural religious mystery performance aimed at local community of believers into an exotic theatrical art form intended for the wider international audience. As a result, performances began to be staged not only in accordance with strict religious canons developed over the centuries, but also on various occasions predetermined by commercial and public interests. This tendency poses a significant threat to the preservation of the artistic and religious authenticity of the Muṭiyēṯṯu theatre along with its cultural importance for humanity.

The transformation of the wrathful deity Mahākāla into the god of happiness and fortune Daikokuten in Japanese Buddhism. This study is devoted to the process of the transformation of the wrathful Hindu deity Mahākāla into the god of happiness and fortune Daikokuten in Japanese Buddhism. While in Hinduism and Vajrayāna Buddhism, Mahākāla was a wrathful deity, performing the functions of the Dharma protector, then as a result of the transference of this deity to the Japanese culture, his functions changed. The earliest examples of this process have been already marked in China, from where they later went to Japan. In the paper are traced the description of Mahākāla in the Japanese Buddhist textual tradition in the most notable Japanese text “Daikokutenjin-ho 大黒天神法” (“The Law of the Great Black God”), his iconography and the transformation in local folklore. The formation of Mahākāla iconography in Japan was influenced by a process of the Shintō-Buddhist syncretism, which combined the esoteric doctrines of the Tendai school, traditional Japanese Shintō mythology, Buddhist cosmology and related elements of Hinduism. All these trends are also well traced in Japanese folklore. As a sequence, we could come to conclusion that the process of transformation of the wrathful Hindu deity Mahākāla into one of the Japanese gods of happiness Daikokuten was influenced by the desire to rid Mahākāla of his original destructive deadly attributes, since they were not combined with the original Japanese Shintō tradition, referring to death and its manifestations as an impurity.

The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology. Then toward the end of the 20th century came a very powerfull Western cosmology invaded the Muslims thought through economics and malitarism as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.

The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology. Then toward the end of the 20th century came a very powerfull Western cosmology invaded the Muslims thought through economics and malitarism as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.

The Malayonesian cosmological doctrines highlighted here are based on the study of the five Malay inscriptions dated 5th century to 14th century A.D, a traditional Malay folklore on cosmology compiled by Abdullah (1984), and a well known best seller Malay manuscript entitled Taj al-Muluk edited by Syaikh Ismail al-Asyi (1893). We find that the Malayonesian cosmology changes as the people change their religion successively from Hindu to Buddha and to Islam as such that their cosmology became a syncretism of Hindu-Buddha cosmology and Islamic cosmology (after 13th century A.D). But in the second part of the 20th century, the Muslims through out the world began to rediscover their cosmology in relation to a much more pure Islamic cosmology. As a result, a substantial portion of Malayonesians become dualistic or syncretic in their cosmology. Then toward the end of the 20th century came a very powerfull Western cosmology invaded the Muslims thought through economics and malitarism as such that their belief in Islamic cosmology has to accommodate the Western cosmology as well and hence the syncretic Hindu-Buddha-Islamic cosmology became less prominent. A new relativistic dualism, namely a parallel recognition in both the Islamic and the Western cosmologies appeared in Malayonesian cosmology.