Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  HINDUISM
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

WESTERN “EASTERN WISDOM” AND THE CONCEPT OF NEW RELIGIONS: REMAPPING THE FIELD

100%
Fujda M.
Slovenský národopis (Slovak Ethnology)
|
2012
|
vol. 60
|
issue 5
513 – 538
EN
Terms “new religions” or “new religious movements” refer usually to 1950s or 1960s as the time of the origin of particular religious groups/movements. Yet to set up a date is something else than to clarify why the date is important. The debate concerning NRMs is, however, either surprisingly silent on this issue or inconsistent in subsuming particular cases under this heading. Sociologists and scholars of religion seem to do, in this field, little more than balancing the anti-cultist discourse with minor terminological differences creating an impression of value neutrality. In the following article the author will examine the concept of “new religions” on the background of an introduction of communication through the printed media. Using data from his research on acculturation of Hinduism in Czech occultism during the turn of the 19th and 20thcenturies, he will point out that this factor played a significant role in modernization of religions in general – “new” as well as “old” – and that after contrasting new religiosity with traditional religiosity while dwelling on a more conservative understanding of the “traditional”, the difference between “new” and “old” religions will largely vanish while new possibilities of understanding more important distinctions in the field of religion in modern societies might emerge.
2

ASIA’S CHANGING HISTORY: INDIA’S RELATIONS WITH AFGHANISTAN AND PAKISTAN

84%
Rath S. K.
Asian and African Studies
|
2013
|
vol. 22
|
issue 2
302 – 331
EN
Indians in Afghanistan and Pakistan, although lucky to live in the neglected neighbourhoods, are victims of the hostile and discriminatory state persecution and local environs. Historically acknowledged as one of the centres of Indian civilization, where Buddha himself had travelled, Afghanistan has substantially differed from India in recent times. People of Indian origin in Afghanistan are now dwindling and diminishing, and their conditions are palpable and precarious. Across the Hindukush, Pakistan, the very heart of India till the mid-20th century, holds the dubious distinction of persuading an intolerant approach towards India since its creation. A professed Islamic state, Pakistan’s prejudice towards minorities, even against some Islamic sects, is reflected even in its constitution. Created after an artificial vivisection, it shed its secular character rather too soon to embrace Islam. Immediately after the vivisection, all non-Islamic living mortals, especially the Hindus and Sikhs, in the country were designated as unwanted. Not so long ago a cherished land of Hinduism and Indian civilization, Afghanistan and Pakistan are now nightmares for persons with Indian roots. The author has analysed three basic issues. Firstly, the paper discusses India’s intimate civilizational contacts with the region and how the course of history has changed over a period of time. Secondly, the paper tried to identify those catalysts, which were responsible for the abrupt and indiscriminate mutation of the hard-core ideologies in Pakistan and Afghanistan that has dislodged India from the two countries. Finally, the paper sheds some limited light on the contemporary time and events which have had a bearing on the changing history of Asia.
3

ETYMOLOGY OF THE NAME SVAROG AND SOME INDIAN AND IRANIAN PARALLELS (Etymologia mena Svarog a niektore indicke a iranske paralely)

84%
Pukanec M.
Slavica Slovaca
|
2009
|
vol. 44
|
issue 1
24-30
EN
This paper is an attempt to the etymology of the theonym Svarog, based on the old Indo-European morality. The absence of Svarog in the Kiev pantheon of Vladimir the Great is regarded in the broader context of Slavic mythology. Both Svarog and Volos, absent gods in the pantheon, are considered to be evil gods, i.e. non-warrior gods. The name Svarog is then derived from svariti. This etymology is supported by four important arguments: 1. as the Greek equivalent of Svarog has been mentioned Hephaestus, the god of blacksmiths, craftsmen and above all earth-born fire; 2. Svarog has been connected with the forging of weapons; 3. the oldest interpretation has associated with the punishment of the stake for women practicing polyandry; 4. Svarog has had an excellent parallel in the Scythian religion (the fire deity Tabiti).
4

MAHATMA GHANDI AND INDIA - AFTER SIXTY YEARS

84%
Gathy V.
Tarsadalomkutatas (Social Science Research)
|
2008
|
vol. 25
|
issue 1
83-105
EN
The paper surveys the life of M. K. Gandhi on the 60th anniversary of his death. His life was inseparable from the Indian independence movement; therefore the writing briefly dwells upon its most important events. The objectives of the great thinker have been only partially achieved in his country, so the paper also surveys the sixty years of the independent Indian Union. Finally, it concludes that India has been integrated into the globalising world, and did not follow the guiding principles of its great teacher, the significance of which, in turn are being increasingly recognised in India as well as in the world amidst the deteriorating environment threatening all the societies of the globe, which may halt unlimited and excessive consumption and may make sustainable economic development impossible.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.