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The Ayodhya dispute with the following wave of Hindutva has resulted in a rising number of Hindu claims of Mosques getting raised in other places in Uttar Pradesh as well. This thesis presents a suggestion for understanding these types of claims by analyzing the Gyanvapi Mosque dispute through the theoretical framework of violences of development. In order to present a context for the formation of the dispute, the political development of Hindutva is mapped, firstly by exploring the uprising of the ideology and later the transgression of the Hindutva ideology into new spheres. The spatial transgression of Hindutva is further explored in the analysis of the interconnection between the current development discourse and Hindutva. In doing this, the paper analyzes material from both Hindu and English newspapers through the framework of violences of development and suggests spatial displacement, marginalization and erosion of heritage as important components of the Gyanvapi Mosque dispute.

Yes / The ideology and politics of Hindu nationalism has always been predicated on an antagonistic discursive construction of ‘dangerous others,’ notably Muslims but also Christians. This construct has served to define India as first and foremost a Hindu nation, thereby de facto relegating religious minorities to the status of not properly belonging to the nation. However, under the leadership of the current Prime Minister Narendra Modi, Hindu nationalism has acquired an unprecedented political force. A key consequence of this has been that the discursive construction of dangerous others is now increasingly being written into law, through a process of Hindu nationalist statecraft. The result is, we argue, not just a de facto but increasingly also a de jure marginalization and stigmatization of religious minorities. We substantiate this argument by analysing the intent and effect of recent pieces of legislation in two Indian states regulating, among other things, religious conversions, inter-faith relationships, and population growth. Conceiving of such laws as dog-whistle legislation, we argue that they are, in fact, geared towards the legal consolidation of India as a Hindu state. We also analyse the intimate entanglement between these laws and the collective violence of vigilante groups against those minorities that Hindu nationalists frame as dangerous, anti-national others.

No / This new collection examines the emergence of the Bharatiya Janata Party (BJP) in India and the ways in which its Hindu nationalist agenda has been affected by the constraints of being a dominant member of a coalition government. Religious influence in contemporary politics offers a fertile ground for political-sociological analysis, especially in societies where religion is a very important source of collective identity. In South Asian societies religion can, and often has, provided legitimacy to both governments and those who oppose them. This book examines the emergence of the BJP and the ways in which its Hindu nationalist agenda has been affected by the constraints of being a dominant member of a coalition government. The collected authors take stock of the party's first full term in power, presiding over the diverse forces of the governing NDA coalition, and the 2004 elections. They assess the BJP's performance in relation to its stated goals, and more specifically how it has fared in a range of policy fields - centre-state relations, foreign policy, defence policies, the 'second generation' of economic reforms, initiatives to curb corruption and the fate of minorities. Explicitly linking the volume to literature on coalition politics, this book will be of great importance to students and researchers in the fields of South Asian studies and politics.

京都大学 / 新制・課程博士 / 博士(文学) / 甲第25035号 / 文博第940号 / 京都大学大学院文学研究科文献文化学専攻 / (主査)教授 横地 優子, 教授 VASUDEVASomdev, 教授 宮崎 泉 / 学位規則第4条第1項該当 / Doctor of Letters / Kyoto University / DGAM

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)

Death is one of the few certainties in life. It comes to all of us, but the way in which we deal with it will vary according to a range of social and cultural factors. Based on my mother's experiences since being widowed, this dissertation has undertaken a qualitative research method to examine how Hindu widows express their mourning in their context, thereby defining their experiences of widowhood. The aim of this dissertation is to give voice to the mourning experiences of Hindu widows. By examining these constructions of mourning experiences, one is able to gain an understanding of grief from a cultural perspective, which may serve as a guide for professional counsellors and academics in their endeavours to provide much needed support and understanding for bereaved Hindu women. The epistemological framework is social constructionism. In this study five Hindu widows were interviewed with the intention of providing readers and fellow researchers with insight into their narratives, and the data was hermeneutically analysed. The participants' stories were interpreted and categorised into themes. This study allowed for elaborate and detailed descriptions about Hindu widows' experiences to surface, with the view that this study will broaden the way Hindu widowhood is thought of. Analyses reveals that within patriarchal society, Hindu widows appear inadequately prepared for their widowhood. As a result they experience financial, emotional and psychological difficulties, which make adjusting to widowhood a challenge. The perspective this study hopes to argue for is broader, inclusive, collaborative engagement and thinking in respect of Indian widowhood / Psychology / M.A. (Clinical Psychology)

The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Made available in DSpace on 2016-04-28T14:16:42Z (GMT). No. of bitstreams: 1 Alberto Tadeu Acaiaba dos Santos.pdf: 1898301 bytes, checksum: dff408eb33e28cabba94fce850811da9 (MD5) Previous issue date: 2009-10-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The contribution of Leonardo de Pisa for the commercial mathematics of XIII century, from the publication of the Líber Abacci and the spreading of the hindu arabian numbers in the Europe in substitution to the Roman numbers, thus facilitating the commercial transactions between the peoples after the opening of the ports. We will analyze the importance of the Pisa s Leonardo de Pisa Book publication, mainly the relative aspect the commercial mathematics, the applicability of the methods of conversion developed by it, the social political moment that had favored its success and the recognition of its excellence at a time marked for a long period of ostracism. The aim of this dissertation is the analysis of the importance of the publication of the book; why of the success of the same and, although some problems even though it s time to be considered of little use the workmanship if supported during the turbulence of the period. For this he will be analyzed the problems of the book as primary source (digitalized edition) and will have theoretical subsidies from the workmanship History of the mathematics of Carl B. Boyer and will be supported in the theoretical workmanships of Dirk Struik, Rubens Gouvêa Lintz, Ubiratan D Ambrosio, Russell, the social moment and philosophical Thomas will be based in the writings of Santo Tomás de Aquino who had great influence in this period of the Europe. This project is excellent for the studies of the Mathematics History because we can verify that Science and History are strict on throughout the times, discoveries are supported or refuted, thus forming some of the fundamental questions in history of Science, of that we must reflect on the past, not to look at it with an anachronistic vision, therefore thus we will be able to understand questions and moments. When analyzing the Pisa s Leonardo book, I intend to show that science is supported at the historical moment and that if Fibonacci got success where others if had not failed, had not shown in such a way, this if must to the general contextual moment of the time. But history is not discontinued as they think, as well as nothing appears for one passes of magician, has a link that they join the ideas and accomplishments for the introduction hindu-arabic numbers in the Europe, has a social moment that determines its acceptance or and mainly it does not have the fertile mind of Fibonacci that knew to lancer the effective situations and assim to get success where others had failed, thus giving a light in the tunnel s end for a period of considered by some until the present as one period of darkness s in the scientific field / A colaboração de Leonardo de Pisa para a matemática comercial do século XIII, a partir da publicação do Líber Abacci e a divulgação dos números hindu - arábicos na Europa, em substituição aos números romanos, passou a facilitar assim as transações comercial entre os povos após a abertura dos portos. Desse modo, analisamos, por meio deste trabalho, a importância da publicação do Livro de Leonardo de Pisa, principalmente o aspecto relativo à matemática comercial, a aplicabilidade dos métodos de conversão desenvolvidos por ele e o momento sócio-político que favoreceram seu sucesso e o reconhecimento do seu brilhantismo em uma época marcada por um longo período de ostracismo. A finalidade desta dissertação é a análise da importância da publicação do livro, o porquê do sucesso de seu sucesso e, apesar de alguns problemas, até mesmo para sua época, ou seja, o fato de a obra ser considerada de pouco uso, pôde sustentar-se durante a turbulência do período. Para isto, analisaram-se os problemas do livro como fonte primária (edição digitalizada) e como subsídios teóricos optamos por adotar a obra História da matemática de Carl B. Boyer, amparada nas obras teóricas de Dirk Struik,Rubens Gouvêa Lintz,Ubiratan D Ambrosio,Bertran Russell,Quanto ao momento social e filosófico, esse foi embasado nos escritos de Santo Thomás de Aquino que teve grande influência neste período da Europa. Trata-se de um trabalho relevante para os estudos da História da matemática porque podemos verificar que Ciência e História têm estado, ao longo dos anos, estritamente ligadas. descobertas são amparadas ou refutadas na, com e por meio dessa inter-relação, formando assim algumas das questões basilares em História da Ciência, ou seja, a de que devemos refletir sobre o passado e não olhá-lo com uma visão anacrônica, pois assim poderemos entender questões e momentos. Ao analisar o livro de Leonardo de Pisa, pretende-se mostrar que a ciência está amparada no momento histórico e que se Fibonacci obteve sucesso onde outros ,se não fracassaram, não brilharam tanto, isto se deve ao momento contextual geral da época. Todavia, a História não é descontinuada como pensam alguns, assim como nada surge em um passe de mágica, há um elo que une as idéias e realizações para a introdução dos números hindu-arábicos na Europa , há um momento social que determina sua aceitação ou não, e, principalmente, há a mente fértil de Fibonacci que soube relacionar as situações vigentes e obter êxito onde outros falharam , dando assim uma luz ao fim do túnel para um período, considerado por alguns até os dias de hoje, como um período de trevas no campo cientifico

Death is one of the few certainties in life. It comes to all of us, but the way in which we deal with it will vary according to a range of social and cultural factors. Based on my mother's experiences since being widowed, this dissertation has undertaken a qualitative research method to examine how Hindu widows express their mourning in their context, thereby defining their experiences of widowhood. The aim of this dissertation is to give voice to the mourning experiences of Hindu widows. By examining these constructions of mourning experiences, one is able to gain an understanding of grief from a cultural perspective, which may serve as a guide for professional counsellors and academics in their endeavours to provide much needed support and understanding for bereaved Hindu women. The epistemological framework is social constructionism. In this study five Hindu widows were interviewed with the intention of providing readers and fellow researchers with insight into their narratives, and the data was hermeneutically analysed. The participants' stories were interpreted and categorised into themes. This study allowed for elaborate and detailed descriptions about Hindu widows' experiences to surface, with the view that this study will broaden the way Hindu widowhood is thought of. Analyses reveals that within patriarchal society, Hindu widows appear inadequately prepared for their widowhood. As a result they experience financial, emotional and psychological difficulties, which make adjusting to widowhood a challenge. The perspective this study hopes to argue for is broader, inclusive, collaborative engagement and thinking in respect of Indian widowhood / Psychology / M.A. (Clinical Psychology)