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.)

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)

Observations show that antagonising and depressing relationships among individuals and communities are being experienced. In this regard, against the background of a cursory description of the Hindu life-view, the research examines a Hindu perspective on the pedagogic significance of the relationship structure by means of the phenomenological, exemplaric and historical methods. Since man is always in a situation in the world, which influences his being in the world, an attempt to analyse features of modern society in order to establish their effect on the actualisation of authentic Hindu relationships has been undertaken. Examples of these features are materialism; narcissism and hedonism; egalitarianism and globalism; technocracy; secularism and nihilism; violence and also pessimism. In order to properly understand the Hindu life-view and its relevance with regard to the child's authentic relationships, the relationship between the child and significant others, such as parents, family/relatives, other fellow human beings, educator/teacher, community, himself, objects and God, is presented from a Hindu perspective. An analysis of these relationships reveals that a pedagogic relationship structure can be identified. Relevant components of this structure, such as communication, understanding, trust, authority and religiosity are explained from a Hindu perspective. The thesis demonstrates that authentic (Hindu) relationships make it possible to determine sound education principles. In fact, it is demonstrated that authentic relationships and sound education principles are but two sides of the same coin. As such the vital role, which authentic relationship(s) plays with regard to the actualisation of education principles, is discussed from a Hindu perspective. In concluding the study, several recommendations are made. In the final analysis, it is suggested that poor and meaningless relationships can to a certain extent be seen as a response to disregard particular life-views and focus on the promotion of a global society. Sound relationships, on the other hand, can only be established and maintained by identifying norms and values in a world which has contradictory and confusing values. This means that adults and children ought to obey the demands of their life-view, especially because the relationship structure becomes pedagogically significant in terms of a particular life-view. / Educational Studies / D. Ed. (Philosophy of Education)

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This thesis looks at a variety of stakeholders and how they inform the conversations around disasters and disaster sites. In particular it focuses on the way knowledge frameworks of different actors informs this dialogue and defines the nature of their response. The thesis argues that this has an implication for debates on democracy, governance and citizenship. The thesis looks at four sets of actors: individuals confronting and coping with the everydayness of disasters.; the states of Gujarat and Orissa in India which innovate in the face of disasters to either create a techno-managerial response and institute different methodologies or use the existing structures to embed themselves further and perpetuate the poverty and disaster industry; the Christian and secular humanitarian groups: the former make a transition from charity to rights discourse while intervening in disasters. The latter focus on building methodologies which institute certain norms of responding to disasters and catering to those it considers as more vulnerable when disaster strikes. The thesis finally turns its attention to the response of four Hindu groups who draw on civilizational categories to engage with issues of pain, suffering, healing. Each stakeholder, the thesis argues, in articulating its response to disasters, presents a 'counter model' or at least a complementary understanding of how to think and respond to disasters. This plurality of engagement by questioning the preconceived frameworks adds not just to the democratic imagination but also to the debates on what constitutes governance and citizenship. Methodologically, the thesis is an ethnographic exploration located in two sites in India: Gujarat and Orissa. It keeps storytelling, ethnography, analysis, policy documents together and tries to show that they become a weave in disaster studies.

The central thesis is classical Marxian views concerning the peasant masses have been adopted regarding India; two causal factors are the Hindu Caste system and parliamentary democracy. Descriptive and analytical methodology is utilized to study classical and Indian Marxian theory and its relationship to "Marxist" practice in India. Four major elements involved are: wealthy landowners, poor and landless peasants, the Indian government, and Indian communists. Nonimplemented land reforms and recent capitalist farming compounded the problem. Attacks were launched on the Congress government by three communist parties. Government coalition has included the CPI, and has implemented agrarian reforms advocated by the CPI(M), thereby postponing possible militant communist success.

The aim of this paper is to analyze how the Mumbai-based Hindu nationalist and regionalist/nativist political party Shiv Sena communicates about minorities through the Hindi version of its daily newspaper Saamana. After giving a brief introduction to Shiv Sena and the Hindu nationalist movement in India, the editorial articles published in the period Mon. 8/2-Sun. 14/2 2016 are analyzed within a theoretical framework based on Foucault and the idea that the public discourse itself is a field of battle where different actors can and do contest what is socially possible to express. The articles – as far as they are concerned with minorities – are found to be mainly preoccupied with Muslims, which are associated with Pakistan and terrorists and pictured as potentially fanatic and disloyal to the nation. / <p>Kandidatuppsats i indologi</p>

In this thesis, 9 Indo-Aryan languages which have previously been classified as Shina languages were analyzed. A cognate analysis of basic vocabulary was conducted, in order to explore the relatedness of the languages. Furthermore, a selection of phonological, morphological, syntactic, and lexical features was analyzed, in order to explore areal patterns among the languages. The data mainly consisted of first-hand data, which has been collected for the project ”Language contact and relatedness in the Hindu Kush region”, but even previous descriptions of the languages were used. The results primarily confirmed hypotheses about the relatedness of the Shina languages, and showed interesting areal patterns.The data also suggested that the Shina languages share many typical features with other Hindu Kush Indo-Aryan languages, such as SOV word order, the use of postpositions, sex based grammatical gender, and moderately complex to complex syllable structures. Other features, such as aspiration, retroflexion, and case alignment in noun phrases showed more variation and could certainly be relevant for future studies on these languages. / I den här uppsatsen har 9 indoariska språk som tidigare har klassificerats som shinaspråk analyserats. För att undersöka hur språken är besläktade med varandra har en kognatanalys av det grundläggande ordförrådet genomförts. Dessutom har ett urval fonologiska, morfologiska, syntaktiska, och lexikaladrag analyserats, i syfte att undersöka areala mönster hos språken. Datan för undersökningen bestod huvudsakligen av förstahandsdata, som har samlats in för projektet “Språkkontakt och släktskap i Hindukushregionen”, men även tidigare beskrivningar av språken har används. Resultaten bekräftade mestadels hypoteser om hur shinaspråken är besläktade med varandra, och visade intressanta areala mönster. Det visade sig att shinaspråken delar många drag med andra indoariska språk i Hindukushregionen, såsom SOV ordföljd, användning av postpositioner, grammatisk genus baserat på biologisk kön, och medelkomplexa till komplexa stavelsestrukturer. Andra drag, exempelvis aspiration, retroflexion,och kasuskongruens i nominalfraser, visade större variation och skulle kunna vara relevanta för framtida studier av dessa språk. / Language Contact and Relatedness in the Hindu Kush Region, Swedish Research Council (VR 421-2014-631)

Made available in DSpace on 2016-04-25T19:20:43Z (GMT). No. of bitstreams: 1 Leonor Quintana Morotto.pdf: 2595061 bytes, checksum: 91f95125d79bb72bdd835fb1ff4e6b2f (MD5) Previous issue date: 2007-03-29 / The objective of this work describe and explain some aspects of the hindu rituals performed in São Paulo by some groups, which referer to in Hinduism. We start with a pluralist conception to varied universes within a Western metropolis where we observe the Oriental paradigm within a peaceful co-existence of elements which re-define themselves and integrate into the São Paulo cultural background, clouding the issues related to tradition. We study Hinduism, its concepts of religiosity and the world, establishing some parallelisms with the New Age and Counter Culture movements because these are considered to be significant tendencies towars the expansion of these beliefs. Studies were done of the rituals common to the Hare Krishna movements and those related to Yoga and esotheric spaces. We also analysed another movement called Agnihotra which incorporates the hindu rituals into science. The method chosen was the analysis of vedic philosophy with emfhasis on the religious aspects, indetifying the values which hold to Hinduism in order to understand the world into which these rituals are being inserted. We hope that , through this work , we can contribute to the study of the reality present in this city called São Paulo / Este trabalho tem como objetivo descrever e explicar alguns aspectos dos rituais hinduístas realizados em São Paulo por alguns grupos, e que tem no Hinduísmo sua principal referência. Partimos de uma concepção pluralista, de universos variados dentro de uma metrópole Ocidental, em que se desenha o paradigma Oriental numa convivência pacífica de elementos que se re-significam e se integram à paisagem paulistana problematizando as questões relacionadas às tradições. Estudamos o Hinduísmo, suas concepções de religiosidade e de mundo, estabelecendo paralelismos com os movimentos da Nova Era e da Contracultura, pois, consideramos serem tendências significativas na expansão desta crença. Foram feitas algumas pesquisas sobre os rituais realizados no movimento Hare Krishna e aqueles nas academias de Yoga e espaços esotéricos. Analisamos também outro movimento que vincula a prática dos rituais hinduístas à ciência: o Agnihotra. O método escolhido foi à leitura da filosofia védica com ênfase nos aspectos religiosos, identificando os valores que embasam o Hinduísmo para entender o mundo em que estão inseridos os rituais. Esperamos que este trabalho contribua para o estudo de algumas realidades presentes nesta urbe chamada São Paulo

This is a study about Hindu women's experiences of arranged marriages. The study is based on previous research on women’s experiences. The purpose of this paper was to analyze the underlying factors that contribute to Hindu women experiencing that their mental health is affected by arranged marriages. The purpose was also to investigate how the women felt that the new legislation regulating of the dowry system has affected them regarding their relationship with the new family. The main purpose was to identify themes in women's experiences of arranged marriages and investigate connections between these themes.   The result showed that women who live in arranged marriages are more frequently exposed to both physical and mental violence, and as a result outcome they often suffer from different kinds of mental illness. The papers result also showed that these women’s opinions about arranged marriages differ slightly depending on their life situation. For instance, whether they live in a city or on the countryside, or how conscious they are about people who have other opinions and perceptions than their own. This study also shows the importance of these women having a job outside their home, as it offers contact with people beyond their family, enables the women contribute financially to the family and in other ways affects the women’s situation positively.