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Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 3 лютого 2022

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Зміст

  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг

Статті в журналах з теми "Sacred space India":

1

Branfoot, Crispin. "Imperial Frontiers: Building Sacred Space in Sixteenth-Century South India." Art Bulletin 90, no. 2 (June 2008): 171–94. http://dx.doi.org/10.1080/00043079.2008.10786389.

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2

Bacchetta, Paola. "Sacred Space in Conflict in India: The Babri Masjid Affair." Growth and Change 31, no. 2 (January 2000): 255–84. http://dx.doi.org/10.1111/0017-4815.00128.

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3

Kannan, Rajalakshmi Nadadur. "Colonial Material Collections and Representations of Devadasi Bodies in the Public Sphere in the Early 20th-Century South India." Anthropos 114, no. 2 (2019): 531–46. http://dx.doi.org/10.5771/0257-9774-2019-2-531.

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This article discusses how the politics of morality in the early 20th-century South India, in its gendered nation-building exercise, reified a distinction between sacred/profane by using devadasis’ bodies as material objects in the public sphere. Traditional performers of dance and music, devadasis were chosen to represent the profane in a series of historical developments in which both Europeans and Indian colonial elites participated in constructing and using the categories of the sacred and profane to classify sex and body as material, profane, and obscene. Specifically targeting devadasis, these developments resulted in ostracization and criminalization of devadasis and their communities. Using statues, poems, and literature as examples, this article shows how devadasis were collected as material objects and used to represent the notion that some bodies and sex were fundamentally materialistic whilst others were not, such as that of the “new woman” who was imagined to be an ideal woman, and the guardian of the sacred space in the colonial and postcolonial India.
4

Miles-Watson, Jonathan. "Teachings of Tara." Anthropology in Action 23, no. 3 (December 1, 2016): 30–42. http://dx.doi.org/10.3167/aia.2016.230304.

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AbstractThis article presents the case for a rethinking of the academy’s approach to sacred space through a demonstration of the way that a focus on unskilled actors reconfigures established approaches and interpretations. The article opens with an auto-ethnographic account of the powerful effect of Shimla’s Tara Devi temple on personal wellbeing and from this starting point spirals out to explore how Tara (and her sacred places) are connected to wellbeing both in the Himalayan region of Shimla and beyond. Through this process, arguments that I have previously made, concerning both the relation of sacred places to happiness (2010) and the way that sacred places operate in Himalayan North India (2012), are significantly complicated, leading to a reappraisal of the role that unskilled actors play in the constitution of sacred space. The article concludes by drawing these ethnographic reflections and theoretical considerations together to develop a key set of recommendations that call for policy-makers to engage sensitively with sacred places in the contemporary, post-secular city.
5

Deeg, Max. "Mapping common territory—mapping other territory." Acta Orientalia Vilnensia 8, no. 1 (January 1, 2007): 145–61. http://dx.doi.org/10.15388/aov.2007.1.3746.

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Cardiff UniversityThis paper addresses the different functions of the construction of religious, i.e. sacred, space depending on whether such a construction is done in and for its own cultural sphere or whether it is done in and from a cultural context positioned outside the constructed space. This is demonstrated by two case studies of pilgrimage narratives. The first one concentrates on South-Asian culture (Kaśmīr, Nepal) in which two religious traditions (Buddhism, Hinduism) coexisted and constructed sacred space by either the same narratives or by similar but sufficiently different narratives to explain why these places were there and why they were sacred. The other example discusses the approach of culturally different and locally distant Chinese Buddhism towards Buddhist India, where it becomes clear that one of the functions of constructing space by description was to show that the places already known from a textual tradition, the Buddhist one, really existed.
6

BANERJEE, SANDEEP, and SUBHO BASU. "Secularizing the Sacred, Imagining the Nation-Space: The Himalaya in Bengali travelogues, 1856–1901." Modern Asian Studies 49, no. 3 (September 29, 2014): 609–49. http://dx.doi.org/10.1017/s0026749x13000589.

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AbstractThis article examines changing conceptions of the Himalaya in nineteenth-century Bengali travelogues from that of a sacred space to a spatial metaphor of a putative nation-space. It examines sections of Devendranath Tagore's autobiography, written around 1856–58, before discussing the travelogues of Jaladhar Sen and Ramananda Bharati from the closing years of the nineteenth century. The article argues that for Tagore the mountains are the ‘holy lands of Brahma’, while Sen and Bharati depict the Himalaya with a political slant and secularize the space of Hindu sacred geography. It contends that this process of secularization posits Hinduism as the civil religion of India. The article further argues that the later writers make a distinction between the idea of a ‘homeland’ and a ‘nation’. Unlike in Europe, where the ideas of homeland and nation overlap, these writers imagined the Indian nation-space as one that encompassed diverse ethno-linguistic homelands. It contends that the putative nation-space articulates the hegemony of the Anglo-vernacular middle classes, that is, English educated, upper caste, male Hindus where women, non-Hindus, and the labouring classes are marginalized.
7

Geva, Anat, and Anuradha Mukherji. "A Study of Light/Darkness in Sacred Settings: Digital Simulations." International Journal of Architectural Computing 5, no. 3 (September 2007): 507–21. http://dx.doi.org/10.1260/147807707782581756.

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Studying light/darkness and sacred architecture reveals that the “holy” light dramatizes the spiritual state and affects the mood of the user in the sacred space. Furthermore, it shows that faith dictates the treatment of light/darkness in the sacred setting as means to enhance the spiritual experience. These two premises were investigated by conducting digital daylight simulations on the Brihadeshvara Hindu Temple (1010 AD) of Tanjore, Tamilnadu, India. This sacred monument, listed as one of UNESCO's World Heritage Sites, is an intriguing case study since the treatment of the ‘holy light’ in the temple is actually the treatment of the ‘holy darkness’. The simulated values were compared to the Illuminating Engineering Society (IES) standards. The results demonstrate that digitized simulations can illustrate the significance of light/darkness in sacred settings as a spiritual experience. Moreover, this quantitative investigation can augment the qualitative studies in the field of historic sacred architecture. The work presented here unites and extends some previously published work [20],[29].
8

FISHER, ELAINE. "Public Space, Public Canon: Situating religion at the dawn of modernity in South India." Modern Asian Studies 52, no. 5 (September 2018): 1486–541. http://dx.doi.org/10.1017/s0026749x17001044.

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AbstractWhat is ‘early modern’ about religion in South India? In theorizing early modernity in South Asia, the category of religion has been viewed with scepticism, perhaps to avoid painting India as the exotic ‘Other’ that failed to modernize in the eyes of Western social theory. And yet, Western narratives, drawn from secularization theory, fail to do justice to our historical archive. As a vehicle for approaching the experience of religion in early modern South India, this article invokes the category of space as a medium for the publicization and contestation of meaning across diverse language, caste, and religious publics. In the process, it excavates the codification of the ‘Sacred Games of Śiva’ as public religious canon of the city of Madurai, exemplifying the distinctive role played by religion in public space in early modern South India.
9

Ostrander, Diana Louise Gander. "Wordsworth in the Himalayas: Indian Narratology and Sacred Space in William Delafield Arnold’s Oakfield: Fellowship in the East." Religion and the Arts 14, no. 1-2 (2010): 34–58. http://dx.doi.org/10.1163/107992610x12592913031784.

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AbstractWilliam Delafield Arnold’s single novel, Oakfield: Fellowship in the East, is a transparently autobiographical account of what happens when the earnestness of a son and pupil of Dr. Thomas Arnold encounters the ancient world of India in the decade of the Sepoy Rebellion. This essay explores what has been far less apparent to Western readers and critics: the presence of Indian philosophy at the heart of the novel. Following in the tradition of the Wordsworthian Romantic prophet, W. D. Arnold relates Oakfield’s spiritual search and enlightenment to present the novel itself as the spiritual common ground that the hero seeks. The use of Indian narratological devices produces variegation by ancient spiritual design, merging the myths of enlightened beings East and West, including Brahmins, Buddha, Wordsworth, and Oakfield, on epiphanic mountains. The novel celebrates the potential for Western enlightenment discovered in the Himalayas, but also warns Britain that the colonizing effort is responsible for the loss of England’s best and brightest.
10

Pahariya, Vishnu Kumar, and Anjali S. Patil. "Impact of Water Body for Pilgrim Cities in India." International Journal of Research in Engineering, Science and Management 3, no. 9 (September 15, 2020): 44–47. http://dx.doi.org/10.47607/ijresm.2020.283.

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The mythological place India is blessed with the sacred streams, little and enormous water bodies.it is likewise adobe of numerous exceptional holy people, strict and Spiritual Leaders. Significant pilgrims in India are Haridwar, Gangotri, Yamunotri, Prayagraj, Char dhams, Dwarika, Puri, Rameswaram and Badrinath, twelve Jyotirlingas, Chitrakoot, varanshi, ayodhya, etc are on the bank of sacred waterways. These pioneer cities and its sacred spots pulls in a mass of explorers and pilgrims from different pieces of the nation and around the world. Because of its devotion, there is a huge increment in floating and urban populace. These pilgrim’s explorers during journeys every year which has a high potential to impact the urban condition in these blessed destinations. In pilgrimage, impacts are influenced by festival and are limited over time and space such as “chhath pooja” in Bihar, Jharkhand, Uttar Pradesh and Nepal, Kumbha and Ardh kumbhs various parts of India etc. are associated directly with water bodies. Urban preservation is very important in the case of pilgrim cities because of the its mythological values. These pilgrim city determines, it is not just in its place of workshop be it temple, church etc., but a built heritage related and in the layout and design of the cities, some pilgrim cities are designed on the design principals of Vedic Principles. The regional setting in which the cities are placed and its relationship with water bodies and other heritage features. This paper identifies the issues and challenges in the core of pilgrim cities, which is water surrounding place of worships associated with different rituals which reflect new gravities on the urbanization.it is based on literature study and case study approach.
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Статті в журналах Книги

Дисертації з теми "Sacred space India":

1

Chhaya, Runit. "Designing in sacred landscapes : a case study of Govardhan Parvat (hill) - Krishna's form in nature." Title page, abstract and table of contents only, 2000. http://web4.library.adelaide.edu.au/theses/09ARCHLM/09archlmr942.pdf.

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"February 2000" Bibliography: leaves 235-239. "Several key questions are considered in this thesis. Is it possible that sacred places had a design philosophy or theory that was used to establish and develop them? How do various natural forms influence and/or structure existence of sacred places? This thesis considers specifically the role of nature in sacred places and not sacred places as a whole." -- abstract.

Книги з теми "Sacred space India":

1

Eck, Diana L. India: A sacred geography. New York: Harmony Books, 2011.

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2

Kakar, S. C. Top ten temple towns of India. Kolkata: Mark-Age Serivces, 2009.

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3

Fomin, Maxim. Sacred topology of early Ireland and ancient India: Religious paradigm shift. Washington, DC: Institute for the Study of Man, 2010.

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4

Singh, Rana P. B. Cosmic order and cultural astronomy: Sacred cities of India. Newcastle upon Tyne: Cambridge Scholars, 2009.

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5

Singh, Rana P. B. Cosmic order and cultural astronomy: Sacred cities of India. Newcastle upon Tyne: Cambridge Scholars, 2009.

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6

Majupuria, Trilok Chandra. Holy places of Buddhism in Nepal & India: A guide to sacred places in Buddha's lands. 2nd ed. Bangkok, Thailand: Tecpress Service, 1989.

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7

Huber, Toni. The holy land reborn: Pilgrimage & the Tibetan reinvention of Buddhist India. Chicago: University of Chicago Press, 2008.

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8

International Congress of Anthropological and Ethnological Sciences (16th 2009 Kunming, China). Holy places & pilgrimages: Essays on India. Edited by Singh Rana P. B. New Delhi: Shubhi Publications, 2011.

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9

Caudharī, Sañjaya. Giranāra. Amadāvāda: Raṅgadvāra Prakāśana, 2009.

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10

Caudharī, Sañjaya. Giranāra. Amadāvāda: Raṅgadvāra Prakāśana, 2009.

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Частини книг з теми "Sacred space India":

1

Branfoot, Crispin. "Making Space for the Sacred: Hindu Art and Material Religion." In Hinduism in India: The Early Period, 179–207. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2017. http://dx.doi.org/10.4135/9789352809950.n8.

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2

Chowdhary, Rekha. "Shared Sacred Spaces: The Sufi Shrines of Jammu Region." In Understanding Culture and Society in India, 1–12. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-1598-6_1.

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3

Turner, Grace. "An Overview of Bahamian History in Context." In Honoring Ancestors in Sacred Space. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9781683400202.003.0002.

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English settlers first came to the Bahamas in the mid-seventeenth century. Even at this time there were communities of free people of color on Eleuthera Island and on New Providence. On New Providence lower income blacks created communities on the edges of the capital town of Nassau. In the 1780s, Loyalist refugees from the former American colonies imposed rigid social controls on blacks, but, with the help of British colonial officials, the earlier, less racially stratified social order remained more common. During the nineteenth century significant numbers of Africans were brought to the Bahamas. With the abolition of the slave trade this was the main resettlement location in the western Atlantic for Africans rescued from slave ships. Black troops of the West India Regiments garrisoned the colony’s forts because European troops were devastated by tropical diseases. The economic lot of most former slaves did not improve after emancipation. In the low cash economy employers generally paid wages in kind and not cash. Workers were offered credit but could usually never pay off their debt. By the late 1800s wage-earning opportunities lured many Bahamians to the U.S. and Cuba. These job opportunities increased in the twentieth century.
4

Chidester, David. "Space." In Religion, 36–46. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297654.003.0004.

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After a brief review of theoretical literature on space in the study of religion, this chapter illustrates the production of religious space through examples drawn from Africa and India. Theories of religious space can be divided between those that focus on poetic meaning, political power, or material production. Examples from Africa illustrate how religious space can be based on structural oppositions, such as the indigenous opposition between home and the wild and the colonial opposition between land and sea. Competition over the ownership of a place is a recurring feature of the dynamics of religious space, as illustrated by the conflict over the site in Ayodhya identified by Hindus as the birthplace of Rama and by Muslims as a historically significant mosque. Not merely meaningful, religious space is also powerful as an arena for asserting claims to access, control, and ultimately ownership of the sacred.
5

Saunders, Jennifer B. "“One’s Own Home Is Better Than All Other Places”." In Imagining Religious Communities, 105–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190941222.003.0005.

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This chapter explores various discourses and practices in which a transnational community engages that help to redefine places as home, sacred space, and connected across the oceans. After briefly reviewing relevant theories of space, place, and home, it examines the ways the Guptas and their community define home through people who live and visit there. The chapter demonstrates how immigrants (particularly women) also help redefine their new locations as home through their narrative performances. Constructing home in a transnational context inevitably includes narratives that speak about movement across spaces. Speech about visits to India inevitably focuses on family and transformative moments. Speech about visits abroad from India requires an agility that can negotiate a new understanding of family relationships, home, and connections across the oceans. These discourses imaginatively create connections between spaces that are physically unconnected.
6

Simmons, Caleb. "Mapping New Sovereignty." In Devotional Sovereignty, 211–42. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190088897.003.0008.

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This chapter begins with a pilgrimage undertaken by a Mysore priest named Subbarayadasa under the patronage of Krishnaraja Wodeyar III; it argues that this pilgrimage was a ritual that articulated a new form of sovereignty through the demarcation of domain. The pilgrimage is discussed within the context of Vedic and Puranic imperial rituals that served to constitute sovereignty and structured territory through similar movements through space. In the early colonial period in Mysore, the radical alteration in political structure necessitated a change in the understanding of sovereignty and territory in which Indian sovereignty became grounded in the sacred landscape of India. This can be seen in the details of Subbarayadasa’s pilgrimage and in a collection of murals that commemorate the journey. This process resulted in the construction of a sovereign “geo-flesh” of India and laid the groundwork for nationalist political ideology and theory in modern and contemporary India
7

Haberman, David L. "Introduction." In Loving Stones, 1–10. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190086718.003.0001.

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The Introduction provides an overview of the book's main themes. This book explores the conceptions and worship of Mount Govardhan and its many stones. Mount Govardhan is a well-known sacred hill located in northern India and one of the most prominent features of Braj, a cultural region associated with the popular and playful Hindu deity Krishna. While describing and examining some of the principal characteristics of the worship of Mount Govardhan, this book aims to reflect on the gap that exists between the sense of reality one experiences every day while living near the sacred hill and the dominant reality experienced in everyday life in the United States, which fosters a portrayal of such worship as absurd, or even worse. The radical difference that exists between these two views creates a fruitful space for thinking about larger, more general issues encountered in the academic study of religion.
8

"CHAPTER XIX. On the Underside of a Sacred Space Some Less Appreciated Functions of the Temple in Classical India." In Buddhist Nuns, Monks, and Other Worldly Matters, 432–48. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824873929-021.

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9

Ray, Utsa. "Cosmopolitan Consumption." In The Global Bourgeoisie, 123–42. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691177342.003.0006.

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This chapter demonstrates that, while scholars have long focused on the economic origins of the middle class, it is crucial to understand the ways in which it fashioned itself. Although the universe of the Indian middle class revolved around contesting colonial categories, the chapter shows that the project of self-fashioning of the Indian middle class was not an instance of alternative modernity, nor did the locality of the middle class in colonial India result in producing some sort of indigenism. This middle class borrowed, adapted, and appropriated the pleasures of modernity and tweaked and subverted it to suit their project of self-fashioning. An area in which such cosmopolitan domesticity can be observed was the culinary culture of colonial Bengal, which utilized both vernacular ingredients and British modes of cooking in order to establish a Bengali bourgeois cuisine. This process of indigenization was an aesthetic choice that was imbricated in the upper caste and in the patriarchal agenda of middle-class social reform, and it developed certain social practices, including imagining the act of cooking as a classic feminine practice and the domestic kitchen as a sacred space. It was often this hybrid culture that marked the colonial middle classes.
10

"Sacred spaces and their limits." In Beyond Religion in India and Pakistan. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350041783.ch-004.

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