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A selection of Gandhiji s articles drawn mainly from his contributions to young india, the Harijan and the Navjivan on Hinduism. Written on different occassions, these articles present a picture of hindu dharma I all its richness, comprehensiveness and sensitivity to the existential delimmas of human existence.
Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources.
Quatrième de couverture: "Through a series of case studies taken from everyday experiences of people following a variety of religions, this book interrogates the supposed epistemological dualism between modernity and religion in India. Through a study of oral and textual traditions, examining the perspectives of women and other marginal social and regional groups, as well as the diaspora, it presents dynamically interacting textures of society-historically and in our contemporary times-engaging with modernity in divergent ways"
How do we make sense of the Muslims of India? Do they form a political community? Does the imagined conflict between Islam and modernity affect the Muslims' political behaviour in this country? Are Muslim religious institutions-mosques and madrasas-directly involved in politics? Do they instruct the community to vote strategically in all elections? What are 'Muslim issues'? Is it only about triple talaq? Are Muslims truly nationalists? Or do they continue to remain just an 'other' in India? While these questions intrigue us, we seldom debate to find pragmatic answers to these queries. Examining the everydayness of Muslims in contemporary India, Hilal Ahmed offers an evocative story of politics and Islam in India, which goes beyond the given narratives of Muslim victimhood and Islamic separation.
Religion and Indian Society: A Sociological Perspective, is a collection of twelve essays written by Prof. Venugopal on different facets of religion in Indian society. Recent developments in Indian society such as the march of secularism, growth in science and technology and modernization of economic and political spheres have not marginalized the religion. There are several socio-cultural problems which need to be tackled effectively by our religions and spirituality only. Hence, the religions in India such as Hinduism, Buddhism, Jainism, Islam, Christianity, Sikhism and Zoroastrianism have provided not only an integral frame work for large groups of people but also offered solutions to the vexation of mind and spirit. Besides the religious impulse has stimulated not only routine activities but also special pursuits. The religious impulse has been predominant. Even today there are many prominent personalities in the country who have kept alive the religious inheritance. These essays which deal with the role of charisma in religious life, Bhakti reform, conceptualization of Hinduism and Pluralism, social stratification pioneers in Indian society, etc., are sure to provide new insights into the relationship between religions and society. These essays are concise, clearly written and stimulate discussion. In sum, the book presents an optimistic outlook which regards religion (in spite of its contemporary aberration ) as a vital force for the survival of the Indian society. About The Author: - Prof. C.N. Venugopal, has been teaching sociology since 1971 at the Centre for the Study of Social Systems, JNU, New Delhi. His qualifications include M. A. with distinction (University of Mysore) and Ph. D (JNU). He has not only been a distinguished teacher but has also successfully guided a number of students writing their M. Phil dissertations and Ph. D theses. His previous publications include Ideology and Society in India: Sociological Essays and Sociology for Law Students.
Religion tends to flourish when technological developments create new possibilities for communication and representation, and simultaneously change as a consequence of these developments. This book explores intersections between religion and technology in India, at the present and in the colonial past, and how various forms of techno-religious intersections transform and open up for new religious practices, discourses, communities, and institutions. With focus on Indian contexts and religions, it discusses various empirical and theoretical aspects of how technological innovations create, alter, and negotiate religious spaces, practices and authorities. The book provides rich and multifaceted empirical examples of different ways in which technological practices relate to meanings, ideas, and practices of religions. The techno-religious intersections generate several questions about authority and power, the politics and poetics of identity, community and place, and how religious agency, information, and experience are mediated, commodified, and adjusted to new demands of societies. The chapters explore the Hindu, Jain, and Sikh traditions in relation to new technological developments and media, such as photography, new means of visualization, TV serials, mobile phones, and online communication. The book will be of interest to academics studying modern and contemporary India and South Asia, and especially the role of religion and technology.
This book identifies what is living and what is dead in Max Weber's analyses of China, India and Ancient Israel.
This book provides an in-depth ethnographic study of science and religion in the context of South Asia, giving voice to Indian scientists and shedding valuable light on their engagement with religion. Drawing on biographical, autobiographical, historical, and ethnographic material, the volume focuses on scientists’ religious life and practices, and the variety of ways in which they express them. Renny Thomas challenges the idea that science and religion in India are naturally connected and argues that the discussion has to go beyond binary models of ‘conflict’ and ‘complementarity’. By complicating the understanding of science and religion in India, the book engages with new ways of looking at these categories.