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1
Mazinder, Dr Raj Kumar. "GREAT HERITAGE OF LIVING MASK MAKING TRADITION IN ASSAM: A CASE STUDY ON SRI SRI BOR ALENGI BOGIAI SATRA, TITABOR, JORHAT DISTRICT, ASSAM." ShodhKosh: Journal of Visual and Performing Arts 4, no. 1 (January 10, 2023): 9–17. http://dx.doi.org/10.29121/shodhkosh.v4.i1.2023.238.
Повний текст джерелаАнотація:
Masks are artificial faces or covering of partial and whole body for concealment, usually to assume and to create various emotions and states of mind as love, anger, hate, fury, joy, fear, disgust, humour, sorrow etc. Sometimes people use mask to hide feeling or as layers or covers to conceal or safety shield of the person. The tradition of creating and utilizing masks in medieval Assam is thought-provoking, particularly wooden and bamboo masks. Neo-Vaishnavism or worship of Lord Vishnu/ Krishna was spread throughout Assam by the great saint Srimanta Sankaradeva (1449–1568) as part of the resurrection of unwavering devotion that occurred over all of India (bhakti). Sri Sri Bor Alengi Bogiai Satra is a renowned Neo- Vaishnavite monastery of Jorhat district, near the river Kakodonga. The particular Satra has lengthy and gorgeous tradition of the bamboo split made mask- making and its significant uses at the Vaishnavite Bhaona/ theatre based on Bhagavata- Purana texts and written by Srimanta Sankaradevaa and his followers. It is relevant to note that Jorhat district including River Island Majuli (now a district) is the prime centre of Neo-Vaishnavism in Assam, where significant tradition of mask making is sustained in several Satras. The paper has examined the history of the Sri Sri Bor Alengi Bogiai Satra as well as the economic, social, cultural, and aesthetic relevance of the masks and its great heritage of living tradition.
2
Karassyova, Svetlana, and Ilya Tarkan. "History of Iskcon (International Society for Krishna Consciousness) Distribution in Belarus." Religions 13, no. 1 (December 31, 2021): 35. http://dx.doi.org/10.3390/rel13010035.
Повний текст джерелаАнотація:
Based on several scientific publications, a limited number of news from the 1980s up until 2021 and a series of in-depth interviews with devotees in 2006–2021, the authors of the paper managed to restore the history of Bengal Vaishnavism distribution in Belarus for the first time. Specific attributes of its introduction to the country were: (1) philosophical requests from the local citizens, not immigration of its original bearers; (2) a long period of spontaneous distribution in the form of personal involvement with Vaishnava ideas and, hence, late institutionalization of the movement. The main stages of Vaishnavism development in Belarus were distinguished: (1) 1980s, the Soviet period: introduction of Vaishnava ideas and practices within individual self-identification of the members of small groups; (2) 1990s, the post-Soviet period: forming organizational structure of the International Society for Krishna Consciousness (ISKCON) in Belarus; (3) 2000s: spiritual and administrative crises and reformation of the systems of administration and practice creation of the institute of curating the newly converted devotees; (4) 2010s: search for and establishment of the new models of serving, the out-of-temple bhakti practice, in particular; further popularization of the Vaishnava movement and community in Belarus. The main source of information on the history of Vaishnavism distribution in Belarus were in-depth interviews with the members of the community standing at its origin.
3
Sarbadhikary, Sukanya. "Book review: Varuni Bhatia, Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal." Studies in History 36, no. 1 (February 2020): 132–35. http://dx.doi.org/10.1177/0257643020913157.
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Rahman, Mehjabeen Suraiya. "Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.
Повний текст джерелаАнотація:
Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as the instrument spreading the faith, but also helped to sustain and to stabilize Vaishnavism by making it a part and parcel of Assamese social and cultural life.Though Neo Vaishnavism was a religious movement but it has defined the culture of Assam & has its bearing on the livelihood. As the doyen of cultural renaissance and harbinger of Bhakti Movement, Sankardeva took on the orthodox elements of the society and introduced cultural initiatives like Bhaonas & Borgeet etc which had in actual defined the Assamese identity With its dynamic philosophy of inclusiveness Sankardeva’s Neo-Vaishnavism has given birth to a new Cultural Nationalism focused on a national identity shaped by cultural traditions and language, not on the concept of common ancestry or race. The Cultural Nationalism was brought forward to the indigenous people with the help of Satras and Namghar which has a major role to play in the preservation and development of the indigenous culture of the region.The paper is an attempt to study the role of the institutions of Neo Vaishnavism, the Satra & Namghar in the evolution of genesis of Assamese identity and its inclusiveness in nation building. The managerial structure and operations of the Satra shall also be explored in the perspective of its position in the modern Assamese Society in the study. The paper shall go in toe area wherein in the genesis of the Assamese Identity, the Namghar is one of the major pole bearers, playing the multi-faceted role of Cultural Centre, Proto-type Panchayat, and Forum for Decentralized Planning and Decision-making.The paper is also an attempt to understand the impact of Neo-Vaisnavism on the Economic Organization of the society along with the role of women and their empowerment for the sustainable development of a progressive & egalitarian Assamese. Key Words- Cultural Renaissance, Inclusiveness, NationDOI: http://dx.doi.org/10.3126/ijssm.v2i2.12143 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 108-113
5
Openshaw, Jeanne. "Renunciation feminised? Joint renunciation of female–male pairs in Bengali Vaishnavism." Religion 37, no. 4 (December 2007): 319–32. http://dx.doi.org/10.1016/j.religion.2007.06.007.
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Moran, Arik. "Toward a history of devotional Vaishnavism in the West Himalayas: Kullu and the Ramanandis, c. 1500–1800." Indian Economic & Social History Review 50, no. 1 (January 2013): 1–25. http://dx.doi.org/10.1177/0019464612474165.
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T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.
Повний текст джерелаАнотація:
Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.
8
SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (July 20, 2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.
Повний текст джерелаАнотація:
AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on combating theologies, with emphases respectively on the ‘mind’ and the ‘body’, in their narrations of religious experiences, however, both groups allude to rarefied phenomenological states of cognition and embodiment. So, while influenced by ideas of (mental) ‘purity’ and (bodily) ‘actuality’, respectively, practices of both groups rely on similar states of mind–body continuum. So I argue that the mind–body complex has intensely nuanced articulations in the discursive and experiential domains of these non-Western religious contexts. Through my analyses of the texts and embodiments of these opposed devotional groups, I show that theology gets both organically entangled with as well as challenged by phenomenological experiences. I further argue that explorations in the tenor of religious studies sharply enrich the anthropology of religiosities. Also, such engagements between theology and anthropology have been relatively lacking and need more emphasis in studies of contemporary South Asian religions.
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M.S, Ezhilarasi. "Women in Devotion and Religions (From the Natural Moral Period to the Religious Period)." International Research Journal of Tamil 4, S-14 (November 28, 2022): 30–35. http://dx.doi.org/10.34256/irjt224s145.
Повний текст джерелаАнотація:
The woman was the foremost in the early maternal society. Goddesses were also seen as primary in worship. The elements of natural energy were praised as feminine. They saw them as forces of prosperity. The goddesses found in the worship of nature later entered the religion. The goddess Kali (Kottravai) later became a part of Shiva. Women have been monks in Buddhism and Jainism since the early days of the religion. The female monks performed excellent religious duties. In Saivism and vaishnavism the religion that originated in this Tamil soil, woman was seen as a Part of the God. Historical references to many female theologians are also found in all religions. Christian nuns have been performing well since the arrival of European missionaries. There is a history of blessed women in Islam as well. Yet in later times that dignity of femininity gradually diminished. Equality for woman was denied in all religions. There was a situation where the woman was considered as a defilement. To this day such a situation is found in all religions.
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Simmons, Caleb. "Unforgetting Chaitanya: Vaishnavism and Cultures of Devotion in Colonial Bengal. By Varuni Bhatia. New York: Oxford University Press, 2017. xiii, 291 pp. ISBN: 9780190686246 (cloth)." Journal of Asian Studies 80, no. 3 (August 2021): 782–83. http://dx.doi.org/10.1017/s0021911821001121.
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V, Kavitha. "Cultural principles as expressed in the Murka Nayanar Puranam." International Research Journal of Tamil 4, S-6 (June 11, 2022): 16–21. http://dx.doi.org/10.34256/irjt22s63.
Повний текст джерелаАнотація:
Tamil language has a very ancient history among Indian languages. Literatures in the Tamil language are also excellent factors in making that history better. Due to the proliferation of devotional texts in Tamil, the Tamil language is known as the "Language of Devotion". Saiva and Vaishnavism can be traced back to antiquity through the proverb of Tolkappiyar. Shaiva religion were revived by the Pallavas and the Cholas in the sixth century AD. During the reign of Raja Raja Chola, Nambiyandar nambi compiled the Tirupatikas in the Thillai temple into ten editions. He also added his own songs to the eleven editions. Then he added the great legend of the sekkilar and made it twelve times. The native name of the sekkilar is Arunmozhithevar. This is the twelfth edition of "Periyapuranam" composed by him. The name he gave to this book was "Thiruthondar Puranam". The history of vegetarians is proudly called the Great Myth. The coffee tells the story of 63 Nayans with beauty and devotion. Literature in the classical Tamil language is a portrayal of human life. Literature is a good guide to a happy life. There are many rare ideas in the literature about living in that genre. In this age where writing and speaking about individual rights tends to dismantle all of the bundles of fruitful traditions, there is now an increasing need to talk and write a lot about the responsibilities of every human being. There is no point in talking about the rights of those who shirk responsibilities. The number of crimes is likely to decrease only if individual morality is maintained in the federation of society. The fact that theft cannot be eradicated unless the thief is looked after is a testament to the fact that most prisons and prisons will be redundant if everyone in the country is disciplined in their adoption. This article examines family culture thinking, which takes precedence over individual morals, through the myth of the Murkanayanar.
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Somasundaram, O. "Divine Love: The Bridal Mysticism of Andal." Journal of Psychosexual Health 1, no. 1 (January 2019): 87–89. http://dx.doi.org/10.1177/2631831818823636.
Повний текст джерелаАнотація:
Introduction: Mankind’s history has witnessed many forms of expression of devotion (bhakti) including its expression as love. Methodology: In this article, we explore the love of Andal, belonging to the Vaishnavite tradition of South India, towards her chosen God. Results: As we journey along her story and her works, we can see faith, fiction, and history merging into a seamless whole.
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Meinam, Irikhomba Meetei. "AN ANALYTICAL STUDY OF MANIPUR PAINTINGS IN PRE AND POST INDIA INDEPENDENCE." ShodhKosh: Journal of Visual and Performing Arts 3, no. 2 (October 11, 2022): 244–51. http://dx.doi.org/10.29121/shodhkosh.v3.i2.2022.171.
Повний текст джерелаАнотація:
Painting is considered as one of the oldest art forms. Every civilization has its own history of painting. Painting deals with the pigment which is used to apply on the surface by using a binder. During the early period, man used to communicate through pictographic forms by depicting drawings and paintings on the wall surfaces. From the course of time drawing and painting have been a major part of transforming our human civilization. Manipur was one of the princely kingdoms in the earlier time. The people of this state were very talented and skillful. They used to practice art activities based on their livelihood and the official purposes of the royal court. Visual art has taken a very important role in the formation of Manipur tradition and culture. After the Vaishnavite religion introduced in Manipur, two types of painting styles were visible in the state before the India got independence. Formal art education was started lately after the British introduce in Manipur. The trend and development of Visual Art activities in the state were closely associated with the art development in the mainland states. The paper attempt to analyzed and narrate the art practice that happen in two decades of Manipur history i.e., Art trend before India Independent and post Indian Independent.
14
Sengupta, Madhumita. "Becoming Hindu: The cultural politics of writing religion in colonial Assam." Contributions to Indian Sociology 55, no. 1 (February 2021): 59–88. http://dx.doi.org/10.1177/0069966720971723.
Повний текст джерелаАнотація:
The use of labels such as ‘isolation’ or ‘assimilation’ to characterise tribal communities dwelling in the plains region of British Assam had a discursive history that took no notice of the region’s prolonged tradition of vibrant interfaith transmissions and cultural exchanges. This essay flags a disjuncture between early ethnographic literature on the ‘tribes’ of the plains region of Assam, and their later enumeration in census data from the middle of the 19th century. While census makers in Assam attributed an ‘unusual’ surge in the number of Hindus to proselytisation by Vaishnavite and Brahman priests, and to the erosion of tribal modes of worship, this article argues that colonial enumerative practices were directly imbricated in producing the ‘Hindu’ in a way that was transformative of quotidian relations and processes of exchange characterising the region. The political pressure to possess fixed and singular identities and the growing rhetoric of a muscular Hinduism symbolised by renewed interest in Indological studies, combined to enhance Hinduism’s prestige and symbolic value. Becoming a Hindu was easier now that the definition of Hinduism as a loosely bound corpus of ritually coded behaviour enabled a wide array of practices to be labelled as ‘Hindu’.
15
B, Periyaswamy. "Analyzing the Devotional Biology of Andalusian Lice - A Study." International Research Journal of Tamil 2, no. 2 (April 4, 2020): 119–30. http://dx.doi.org/10.34256/irjt20213.
Повний текст джерелаАнотація:
In the liturgy of Andal worship, administrative management is performed to create a plan, place, time, assurance, implementation, and so on. Love is one of the goals that God has set out to accomplish, because both love and devotion are matures of love for God. The love of the head of world relations is pure. Not selfish. Such a state of pure love is rooted in the pastures. Here, after the sixth century AD, vegetarianism had a profound influence on the political and the people. During the Vaishnavas, Thirumangai will become deep. Kulasekera and Alwar were kings. Nevertheless, in Tamil Nadu, the political status of vegetarianism has been very influential. The role of women in the history of the Tamil Bhakti movement was negligible. Andal was the forerunner and foremost of the women's role in their devotional movement. The piety of the year manifested as a deeper love than the piety of the subordinates of his time. He portrayed the romantic feelings of the world in different ways. This expression of sentiment is found in his devotional literature. The love between the leader and the leader evolves into a feeling of devotion to the Lord. Devotional literature regulates man and makes him live. It adheres to the norm with extremes and intuition, and lives from it. A pious morality with a high sense of purpose and a common purpose works in the interests of society. The purpose of this article is to illustrate how the pastures of this year describe the life of piety.
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Singha, Dr M. Ninghaiba, and Dr H. Rajmani Singha. "Impact of Gaudiya Vaishnavism in Manipur: An Era of Manipuri Cultural Integration." Praxis International Journal of Social Science and Literature, March 23, 2022, 8–15. http://dx.doi.org/10.51879/pijssl/050302.
Повний текст джерелаАнотація:
The surrounding hill ranges of the present day Manipur bordered to divide mainland India in the northwest and Myanmar in the southeast. It also lies almost in the halfway between the tri-junctions of India-Burma-China. As such, since the bygone eras, the valley and the surrounding hill ranges of Manipur naturally became an important station of migration and trade route between South Asia and South East Asia. Alongside, it also became a cradle of civilization for various remarkable groups of people who came in search of land for better living and glory. So, the history of Manipur is the story of amalgamation of varied cultures and societies and shaping of an unique cultural tradition for an integrated society. Archeological evidences proved that the land of the present day Manipur had experiences of Paleolithic, Neolithic, ancient and medieval cultures which have affinity with the Hoabinhian and are of non-Hindu origin. However, in the courses of amalgamation history of Manipur which started from 33 A.D., by the turns of the 19th A.D., Gaudiya Vaishnavism of the Hindu emerged as the main integrating force especially among the groups of people so amalgamated and known under one nomenclature: Meitei, the major community of Manipur. In this paper, we try to analyze from the historical point of view, to overview the emergence of the Gaudiya Vaishnavism of Hindu religion in Manipur as an undoubted force of cultural integration among the amalgamated Meiteis to oneness with uniquely shaped refined cultural traditions. For the purpose, the following brief factual accounts of history are taken for a logical conclusion on the topic of this paper.
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Timoshchuk, A. S. "Nabadwip Bhava Taranga or time cinema of the Bengal Vaishnavism." Vestnik of Minin University 10, no. 2 (June 30, 2022). http://dx.doi.org/10.26795/2307-1281-2022-10-2-12.
Повний текст джерелаАнотація:
Introduction. The article analyzes the key value-semantic moments of the genesis of the Caitanya cult in West Bengal, as well as the philosophical forms of Gaudiya theology (Bengali Vishnuism).Materials and Methods. The theoretical state of the problem lies in the lacuna of the idiographic description of the genesis of the new religious movement, which is Bengali Vishnuism. Structural, systemic, comparative, factorial and phenomenological types of analysis form the basis of the methodology. The construction of a new religion is understood as the production of a symbolic universe, the spiritual generation of a value-semantic system that allows subjects to function in an antagonistic worldResults. The aesthetic reflection of Chaitanya and the dynamics of his movement are conceptualized as a ribbon of kairos running before the eyes of the beholder. The title of the article reproduces the birthplace of Chaitanya in Bengal, the center for the spread of the new religion (Navadwip), the emotional pressure of the teachings of bhakti (bhava) and the undulating dynamics of the development of the Chaitanya movement (taranga). In the context of Western philosophy, the process of emergent formation of Bengali Vaishnuism is terminated as a movie theater of time or a visual attitude of the observer that allows one to make a broad overview of forms, contents, actors, and institutions.Discussion and Conclusions. The visual culture of our time requires openness, manifestation of processes and states. The space-time perspective of the Caitanya cult appears as a series of transformations replacing incompleteness and poetry with institutionalization and form. The aesthetic vision offered by Chaitanya is transformed in time into a special intellectual-reflective genre of profane freak show.Scientific novelty. In terms of the progress of technology, we sometimes ask ourselves, why do we need knowledge created by people of the past who lived in the Middle Ages, or in the Bronze Age? Or is there knowledge that does not become obsolete over time? Metaphysics of Plato? Aristotle's formal logic? The paraconsistent logic of the mystic Caitanya? Another historical question that inevitably arises when referring to the past - what new can be said about an event from which we are rapidly moving away? However, another logic is at work here – the big is seen from a distance. The further we are from Caitanya, the more we value the meager Bengali sources about him, the more other knowledge we have that allows us to assess the global context of the new ideational system.Practical significance. Bengali Vaishnavism is constantly in the center of attention of specialists in history, linguistics, religious studies and sociology. Until now, interest in the charismatic selforganization of the Chaitanya Movement has not faded, how its personality, spirit and initiatives influenced the evolution of a whole ramified direction of Gaudiya Vaishnavism. It is obvious for religious scholars that Mahaprabhu was deified by his followers, but this does not deny the creative potential of the new religious movement, its power of generating meaning and creating new sociocultural forms.
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Chaterji, Paloma. "Understanding Women-Nature Dynamics: Eco-consciousness as a Quest for Identity in Selected Texts from Assam." Rupkatha Journal on Interdisciplinary Studies in Humanities 12, no. 5 (October 17, 2020). http://dx.doi.org/10.21659/rupkatha.v12n5.rioc1s15n1.
Повний текст джерелаАнотація:
My paper will explore the constantly changing dynamics of women-nature relationship through social and cultural history of Assam. I will gradually explore the eco-consciousness and the changing principles of my subjects as I shift my focus from the Shakti cult, to the Vaishnavite, to the modern urbanised subjects of the texts. The women characters in these texts will be the primary focus of this study as I begin to explore how they struggle to recognize their individual identity and how their association with nature comes as a response to accommodate what has been rendered passive by patriarchy. I will reflect on how the ever ideal and nurturing image of nature is problematic. The place-specific behavior of the characters in my study will offer a better vision of how women combat the ever presence patriarchal horrors through interaction with nature. Such an interaction reveals how nature actually makes women conscious of their individuality. This study will convey how free spirited nature helps these women overcome their limited space laced with patriarchal beliefs of selfless nurturing where the self is denied. Building on postcolonial critics like Chandra Mohanty, I would like to explore the discursive limits set by the processes of homogenization to which Assamese women have been subjected by a range of texts. This paper will explore the changing configurations of these limits and their implications, especially with regard to their interpellation in patriarchy. Through gendered readings of representative texts like Indira Goswami’s The Man from Chinnamasta and The Moth Eaten Howdah of the Tuskar and Mitra Phukan’s The Collector’s Wife, I will try to dismantle the essentialist binaries of nature/culture, men/women. Finally, this paper aims to dilute the ‘feminine’ and the ‘masculine’ principles and looks beyond the gynocentric essentialism of both nature and women.