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Artykuły w czasopismach na temat "Hindus – Folklore"
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Subaharianto, Andang, Ghanesya Hari Murti, Erna Cahyawati, Dyah Purwita Wardani i Imam Basuki. "Cerita Beji Antaboga dalam wacana harmonisasi alam dan antaragama". Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 7, nr 1 (27.02.2024): 99–106. http://dx.doi.org/10.30872/diglosia.v7i1.884.
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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.
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Festino, Cielo. "Grinding Songs from Goa". Aletria: Revista de Estudos de Literatura 31, nr 1 (31.03.2021): 225–46. http://dx.doi.org/10.35699/2317-2096.2021.25541.
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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).
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RAY, SOHINI. "Boundaries Blurred? Folklore, Mythology, History and the Quest for an Alternative Genealogy in North-east India". Journal of the Royal Asiatic Society of Great Britain & Ireland 25, nr 2 (23.10.2014): 247–67. http://dx.doi.org/10.1017/s1356186314000510.
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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.
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López, Junior, Manuel Cabrera i Fernando Ocampo. "La importancia de enseñar Ciencias Sociales al estudiante en la actualidad". Revista Cognosis. ISSN 2588-0578 6, EE-I- (3.05.2021): 35. http://dx.doi.org/10.33936/cognosis.v6i0.3396.
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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.
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Sutarto, Ayu. "Sastra Lisan Tengger Pilar Utama Pemertahanan Tradisi Tengger". ATAVISME 12, nr 1 (30.06.2009): 9–21. http://dx.doi.org/10.24257/atavisme.v12i1.153.9-21.
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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
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Lidova, N. R. "Muṭiyēṯṯu – Field Research of Kerala Folklore Theatre". Orientalistica 5, nr 3 (29.09.2022): 644–59. http://dx.doi.org/10.31696/2618-7043-2022-5-3-644-659.
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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.
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Lepekhova, Elena. "The transformation of the wrathful deity Mahākāla into the god of happiness and good luck Daikokuten in Japanese Buddhism." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, nr 3 (2022): 135. http://dx.doi.org/10.31857/s086919080020211-9.
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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.
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Zain, Shaharir Bin Mohd. "The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay". Andalas International Journal of Socio-Humanities 2, nr 1 (25.07.2020): 30–49. http://dx.doi.org/10.25077/aijosh.2.1.30-49.2020.
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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.
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Zain, Shaharir bin Mohd. "The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay". Andalas International Journal of Socio-Humanities 2, nr 1 (27.07.2020): 30–49. http://dx.doi.org/10.25077/aijosh.v2i1.13.
Pełny tekst źródłaStreszczenie:
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.
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Zain, Shaharir bin Mohd. "The Malayonesian Cosmological Doctrines in Some Past Scientific Writings in Malay". Andalas International Journal of Socio-Humanities 2, nr 1 (27.07.2020): 30–49. http://dx.doi.org/10.25077/aijosh.v2i1.13.
Pełny tekst źródłaStreszczenie:
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.
Rozprawy doktorskie na temat "Hindus – Folklore"
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Ortis, Delphine. "Ethnographie d'un islam indien : organisation culturelle et sociale d'une institution musulmane : la dargâh du martyr Ghâzî Miyân (Bahraich, Uttar Pradesh, Inde du Nord)". Paris, EHESS, 2008. http://www.theses.fr/2008EHES0598.
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Cette thèse porte sur une des institutions les plus représentatives de l'islman indien: la dargah du martyr Ghazi Miyan, à Bahraich (Uttar Pradesh). Elle soulève la question de l'inscription des valeurs de l'islam dans la société locale hindoue, étudiée à travers trois thèmes: l'organisation cultuelle, l'organisation sociale et la geste du martyr. Le culte quotidien et festif a permis de mettre au jour les participations distinctives de musulmans et d'hindous, habitants le territoire défini par le culte de Ghazi Miyan. Ce dernier apparaît telle une puissance localequi agit en rapport à la contingence humaine. L'organisation sociale de l'institution est fondée sur la relation de service et sur un partage des richesses entre plusieurs ayants droit. La geste du martyr est protéiforme (hagiographie, légende locale et ballades) et se révèle comme une recomposition du prototype du jeune héros guerrier mort en, martyr, à partir d'un univers partagé de valeurs islamiques et hindouesThis thesis deals with a dargâh, the most representative institution of Islam on the Indian subcontinent. The study of the dargâh of the martyr Ghâzî Miyân in Bahraich (Uttar Pradesh) raises issues concerning the role of Islamic values in local Hindu society. These have been studied from three different perspectives: organization of worship, social organization, and the martyr’s acts. Both daily and festive worship, analysed on the basis of notions of time and space, reveals the distinctive roles played by Muslim and Hindu inhabitants of a territory defined by the worship of Ghâzî Miyân. He appears to be a kind of local power who reacts in function of human events. The social organisation of the sanctuary as an institution, comparable to the ancient landownership system, is based on relations of service and the sharing of wealth between several beneficiaries. The hagiography of the martyr describing him as a Jihad conqueror seems at first sight to be in contradiction with his veneration. His story is interwoven with hagiography, local legends and ballads and reveals itself to be a reconfiguration based on a universe of shared Islamic and Hindu values of the classic young warrior hero who dies a martyr’s death
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Anthony, Douglas Richard. "''Acting In'': A Tactical Performance Enables Survival and Religious Piety for Marginalized Christians in Odisha, India". The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429801174.
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Ally, Yaseen. "Cultural perceptions of psychological disturbances : the folklore beliefs of South African Muslim and Hindu community members". Thesis, 2009. http://hdl.handle.net/10539/5969.
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Culture shapes the expression and understanding of psychological disorders and plays a role in the emergence of culture-specific syndromes. In particular, certain cultures endorse beliefs in witchcraft, spells and spirits, which fall under the concept „folklore‟. Folklore beliefs like witchcraft and spirit possession and their assumed impact on the manifestation of psychological disturbances persist today. It thus becomes apparent that these cultural aspects will have an impact on how psychological disturbances are experienced and treated in different communities.
Given this, the concept of psychological disturbance needs to be aligned with the culture of the afflicted individual if one is to holistically understand and treat him or her. In addition, considering that many cultures include a belief in the spiritual self, a need to understand its‟ alleged role in psychopathology exists (Ashy, 1999; Eldam, 2001; Smith, 2005).
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Consequently, if one is to effectively understand diverse communities, an exploration of the impact that spiritual beliefs have on community members‟ perceptions of psychological disturbance is imperative. By focusing on the folklore beliefs of South African Muslim and Hindu community members, this study aims to promote a deeper understanding of the impact that these beliefs have on perceptions of psychological disturbances. Data was collected from four focus group discussions with two Muslim and two Hindu groups, comprising a total of 22 individuals. The interview schedule based on the salient themes from the literature guided the direction of the interview. This also allowed for clarification and exploration of new information. The data was analysed using thematic content analysis after the researcher had „cross-tabulated‟ participant responses. This enabled the researcher to sift through the data in a systematic manner, identifying themes that were indicative of the research questions. Responses to the questions fell into three broad categories: the participants‟ understanding of psychological disturbances, the participants‟ understanding of spiritual illnesses, and the impact of religious and/or cultural beliefs on the participants. Perceptions of psychological disturbances were found to reflect religious and cultural beliefs. A lay understanding of psychological disturbances was also reflected by the participants.
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Woolford, Ian Alister. "Renu village : an ethnography of north Indian fiction". Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5214.
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The Hindi author Phanishwarnath Renu (1921-1977) is credited with initiating the “regional” literary genre in India—a form characterized in part by its use of village song and performance. Renu's work is unusual for the deep debt it owes to his village's performance community; he described himself as a product of folksong, and there are hundreds of textual examples of village song in his writing. Both the songs performed in Renu's village, and also those performed in his fiction, are products of sensibilities local to the folklore region of northeast Bihar. This dissertation draws on textual analysis and on fieldwork in Renu's village, Aurahi-Hingana, and uses a performative approach to explore this Hindi author's unusual station on the border of written and oral tradition.
Renu was no passive reproducer of song, but a performer himself, and for certain individuals in his village Renu was a singer first and writer second. Some illiterate village singers even claim him as one of their own. He had a direct hand in shaping the life of his community's folklore as a singer and teacher, and his influence is such that he has become a character within the twenty-first-century village performance repertory. If Renu was a performer, then there is something to be gained from considering his writing as a performance category. The songs in his writing inhabit space, geography, and history—they are worldly—in the same way that live performances of village song inhabit the world. This dissertation proposes a contrapuntal method of reading both fiction and performance that demonstrates the multi-layered complexity of one of Hindi's much-loved authors, and affirms the many layers, the complexity, and the importance of the song tradition to which that author belonged.text
Książki na temat "Hindus – Folklore"
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Scioscia, Mary. Dhruva finds the greatest jewel. [S.l.]: Vaikuntha Press, 1994.
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Scioscia, Mary. Sweet rice for Lord Vishnu. [S.l.]: Vaikuntha Prees, 1994.
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Scioscia, Mary. Gajendra, the king of the elephants. [S.l.]: Vaikuntha Press, 1994.
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Scioscia, Mary. A bridge for Lord Rama. [S.l.]: Vaikuntha Press, 1994.
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Burton, Richard Francis, Sir, 1821-1890., red. Captain Sir Richard F. Burton's King Vikram and the vampire: Classic Hindu tales of adventure, magic, and romance. Rochester, Vt: Park Street Press, 1992.
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Bidyāsāgara, Īśvaracandra. Betāla pañcabiṃśati: Betal panchabinshati. Wyd. 7. Calcutta: Sanskrit Press, 1992.
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Rajamangalam), Nīlakaṇṭha (of. The elephant-lore of the Hindus: The elephant-sport (Matanga-lila) of Nilakantha. Delhi: Motilal Banarsidass, 1985.
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Noble, Margaret Elizabeth. Cradle tales of Hinduism. Calcutta: Advaita Ashrama, 1992.
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Hanchett, Suzanne. Coloured rice: Symbolic structure in Hindu family festivals. Delhi: Hindustan Pub. Corp., 1988.
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Narayan, Kirin. Storytellers, saints, and scoundrels: Folk narrative in Hindu religious teaching. Philadelphia: University of Pennsylvania Press, 1989.
Znajdź pełny tekst źródłaCzęści książek na temat "Hindus – Folklore"
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Le Bigre, Nicolas. "11. Play and Vulnerability in Scotland during the Covid-19 Pandemic". W Play in a Covid Frame, 239–64. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0326.11.
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This chapter examines pandemic play through the lens of vulnerability, within the contexts of the disciplines of ethnology and folklore. Considering play through vulnerability hints at the reasons why we play, how we play, and how changes in play and wider societal contexts go hand in hand. The selected examples of play highlight several themes that can be gathered under a broader category of vulnerability, including a fear of the ephemerality of community, apprehension at physical vulnerability to the virus, distress caused by societal pressures to come together, intergenerational differences and difficulties, lack of technological adeptness, loss of physical contact, fear of an unknowable future, and externally imposed limitations. It examines pandemic play in the widest sense within overlapping Scottish contexts, considering play amongst communities, children, families, and adults, and even in the contexts of ethnography and ethnographers.
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"The voice of tradition: folklore and the intellectual heritage". W Hindus, 134–49. Routledge, 2013. http://dx.doi.org/10.4324/9780203978528-15.
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Nath Pathak, Dev. "Margin(al) Maithili". W Gender in Modern India, 263–82. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198900788.003.0013.
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Abstract This chapter delves into the gendered nature of Maithili folklore in northeast Bihar. The goddess Ugratara engenders Maithili folklore at the cusp of Buddhism, tantra, and Hinduism. This chapter unearths the folklore related to the Hinduized Buddhist goddess to present a concrete case of the ironical marginalization of engendered Maithili lore. The goddess’s marginality unfolds at two levels. First, it is vulnerable to the socio-structural patriarchy in Maithil society dominated by the social hierarchy of the Shrotriya Brahmins. Second, the marginality is due to the contemporary social politics around the Ugratara festival that inserts an ideological–political cleansing. The chapter shows how contemporary orchestrations of the regional cultural heritage, centring on Bihar government-sponsored celebrations of the annual festival, Ugratara Mahotsav in Mahishi, Saharsa district, is detached from the complex and layered context of Maithili folklore and seeks to establish a qualitatively different regime of gender norms that repackage old stereotypes in a new milieu. It highlights how the origin myth of Ugratara sits comfortably with the folkloric polyphony of Mithila in which women are central agencies. Maithili folklore also underlines the predominant roles of female and ordinary folk. By contrast, the contemporary Ugratara Mahotsav marginalizes the folkloric polyphony, gendered peculiarities of the goddess, and fragments of the alternative narratives of the diverse caste groups. The chapter underscores how the coming together of the state, the dominant belief system, and a particular version of religion have transformed the engendered intersectionality of polyphonic Ugratara folklore into a monophonic majoritarian deity.
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Caldeira, Olivia. "Exploring Esoteric and Exoteric Definitions of Disability: Inclusion, Segregation, and Kinship in a Special Olympics Group". W Diagnosing Folklore. University Press of Mississippi, 2015. http://dx.doi.org/10.14325/mississippi/9781496804259.003.0003.
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Folklorist William Hugh Jansen’s (1959) classic work on esoteric and exoteric folklore has frequently been used to understand how groups identify themselves and others, but this classification becomes complicated when working with individuals with intellectual disabilities who may or may not self-identify as “disabled” or understand disability as something that applies to them because it hinges on relational conceptions of normalcy. In chapter 2, “Exploring Esoteric and Exoteric Definitions of Disability: Inclusion, Segregation, and Kinship in a Special Olympics Group,” Olivia Caldeira revisits Jansen’s concept of esoteric/emic and exoteric/etic and expands on Shuman’s preceding discussion of stigma and individuals with intellectual disabilities. Drawing from fieldwork with a group of Special Olympics athletes, Caldeira applies Richard Bauman’s (1971) concept of differential identity to emphasize how disability is commonly used to describe others but not oneself. In doing so, she investigates new ways of understanding the concept of disability as a fluid term that is more about understanding deviance rather than static notions of normalcy.
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Sahney, Puja. "Pavitra Hindu homes: producing sacred purity in domestic diasporic settings". W South Asian Folklore in Transition, 90–104. Routledge, 2020. http://dx.doi.org/10.4324/9780429424045-7.
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Young, Simon. "Child Pie". W The Nail in the Skull and Other Victorian Urban Legends, 16–18. University Press of Mississippi, 2022. http://dx.doi.org/10.14325/mississippi/9781496839473.003.0006.
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Prasad, Leela. "Nameless in history: when the imperial English become the subjects of Hindu narrative". W South Asian Folklore in Transition, 45–57. Routledge, 2020. http://dx.doi.org/10.4324/9780429424045-4.
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Stoeltje, Beverly J. "Festival". W Folklore, Cultural Performances, And Popular Entertainments, 261–71. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195069198.003.0033.
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Abstract An ancient and resilient cultural form, richly varied in organization and function across the world’s societies. For all their diversity, however, festivals display certain characteristic features. They occur at calendrically regulated intervals and are public in nature, participatory in ethos, complex in structure, and multiple in voice, scene, and purpose. Festivals are collective phenomena and serve purposes rooted in group life. Systems of reciprocity and of shared responsibility ensure the continuity of and participation in the festival through the distribution of prestige and production. Most festivals provide the opportunity for individual religious devotion or individual PERFORMANCE, and this opportunity is a primary motive for the occasion. Other unstated but important purposes of festivals are the expression of group identity through ancestor worship or memorialization, the performance of highly valued skills and talents, or the articulation of the group’s heritage. Rarely do such events use the term festival, employing instead a name related to the stated purposes or core symbols of the event: Mardi Gras (Catholic), Sukkot (Jewish), Hali (Hindu), Shalako (Zuni), Adae (Ghanaian), Calus (Romanian), Namahage (Japanese), Cowboy Reunion (American), and Feast of Fools (French).
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Ferrari, Fabrizio, i Thomas Dähnhardt. "Introduction". W Soulless Matter, Seats of Energy: Metals, Gems and Minerals in South Asian Traditions, ix—xxxii. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.29649.
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Soulless Matter, Seats of Energy is the natural continuation of the two previous edited collections on animals and plants in South Asian religions. Volume 3 reflects on the mineral world in South Asian traditions. It explores the way in which various religious traditions, including Hinduism, Jainism and Buddhism, have represented and reflected upon the environment – in this case: minerals, gems, metals but also geological formations such as mountains and the earth itself. The volume is multidisciplinary in its approach and includes studies ranging from anthropology, history, religious studies, medicine and medical humanities to folklore, literature, hermeneutics and philosophy.
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Ferrari, Fabrizio, i Thomas Dähnhardt. "Introduction". W Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions, xi—xxxix. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.30977.
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The idea of this volume arose in the aftermath of the publication of Charming Beauties, Frightful Beasts: Non-Human Animals in South Asian Myth, Ritual and Folklore (Ferrari and Dähnhardt 2013). The growing number of publications on nature in the context of Indian religions led us to consider the possibility of extending our initial study to include plant life and the mineral world. This and the following volume (Ferrari and Dähnhardt 2016) are the result. Plant life has figured prominently in Indian culture. Archaeobotanical findings and Vedic texts confirm that plants have been central not only as a commodity (sources of food; materia medica; sacrificial matter; etc.) but also as powerful and enduring symbols. Roots of Wisdom, Branches of Devotion: Plant Life in South Asian Traditions explores how herbs, trees, shrubs, flowers and vegetables have been studied, classified, represented and discussed in a variety of Indian traditions such as Vedism, Hinduism, Jainism, Buddhism, indigenous cultures and Islam. Moving from an analysis of the sentience of plants in early Indian philosophies and scientific literature, the various chapters, divided in four thematic sections, explore Indian flora within devotional and mystic literature (bhakti and Sufism), mythological, ritual and sacrificial culture, folklore, medicine, perfumery, botany, floriculture and agriculture. Arboreal and floral motifs are also discussed as an expression of Indian aesthetics since early coinage to figurative arts and literary figures. Finally, the volume reflects current discourses on environmentalism and ecology as well as on the place of indigenous flora as part of an ancient yet still very much alive sacred geography.