<p>This dissertation examines the place of traditional songs in the Tibetan Buddhist culture of the former Himalayan kingdom of Ladakh. I look at how Buddhism and pre-Buddhist religion informed the texts and performance contexts of traditional songs, and how Ladakhi songs represent cultural self-images through associated musical, textual, and visual tropes. Many songs of the past, both from the old royal house and the rural Buddhist populations, reflect the socio-political structure of Ladakhi society. Some songs reflect a pan-Tibetan identity, connecting the former Namgyal dynasty to both the legendary King Gesar and Nyatri Tsangpo, the historical founder of the Tibetan Yarlung dynasty. Nevertheless, a distinct Ladakhi identity is consistently asserted. A number of songs contain texts that evoke a mandala or symbolic representation of the world according to Vajrayana Buddhist iconography, ritual and meditative visualization practices. These mandala descriptions depict the social order of the kingdom, descending from the heavens, to the Buddhist clergy, to the king and nobles, to the common folk. </p><p> As the region has become more integrated into modern India, Ladakhi music has moved into modern media space, being variously portrayed through scholarly works, concerts, mass media, and the internet. An examination of contemporary representations of &ldquo;tradition&rdquo; and ethnic identity in traditional music shows how Ladakhis from various walks of life view the music and song texts, both as producers and consumers. </p><p> Situated as it was on the caravan routes between India, Tibet, China, and Central Asia, Ladakhi culture developed distinctive hybrid characteristics, including in its musical styles. Analysis of the performance practices, musical structures, form, and textual content of songs clearly indicates a fusion of characteristics of Middle Eastern, Balti, Central Asian, and Tibetan origin. Looking at songs associated with the Namgyal dynasty court, I have found them to be part of a continuum of Tibetan high literary culture, combined with complex instrumental music practices. As such, I make the argument that these genres should be considered to be art music. </p>

The present study examines issues that South Asian youth face as members of a model minority group. Using 14 semi-structured interviews, South Asian youth (aged 18-26) discussed issues they encountered as they navigated educational institutions in Canada. The study found that participants were not aware of the term model minority. Furthermore, participants received input, either directly or indirectly, from family and community members regarding their career choices. Lastly, participants experienced guilt and shame during decision-making processes, but ultimately chose their own path with [eventual] acceptance from parents. Results indicate that schools in the GTA are not attuned to the needs of South Asian students which often left students at a disadvantage when making future career and educational choices. There is a need for educators, administrators, and policymakers to develop more specialized programs toward helping South Asian youth navigate the Canadian educational institutions.

The present study examines issues that South Asian youth face as members of a model minority group. Using 14 semi-structured interviews, South Asian youth (aged 18-26) discussed issues they encountered as they navigated educational institutions in Canada. The study found that participants were not aware of the term model minority. Furthermore, participants received input, either directly or indirectly, from family and community members regarding their career choices. Lastly, participants experienced guilt and shame during decision-making processes, but ultimately chose their own path with [eventual] acceptance from parents. Results indicate that schools in the GTA are not attuned to the needs of South Asian students which often left students at a disadvantage when making future career and educational choices. There is a need for educators, administrators, and policymakers to develop more specialized programs toward helping South Asian youth navigate the Canadian educational institutions.

<p> The present work comprises a detailed study of specific terms of discourse in the pre-twelfth century sources of esoteric "Tantric" Shaivism, both scriptural and exegetical, some of which are still unpublished and others of which are published only in the original Sanskrit. As a dissertation in South Asian Studies using the philological method, the primary purpose of the study is to ascertain the range of meanings of certain technical terms of great importance to the theology and practice of the &Sacute;aiva religion, namely <i> &amacr;ve&sacute;a, sam&amacr;ve&sacute;a,</i> and <i>&sacute;aktip&amacr;ta. </i> The work focuses on both the independent meaning and the intersection of these key terms, incorporating also the terms <i>d&imacr;k&dotbelow;s&amacr; </i> and <i>vedha</i> in the latter endeavor. The intersection of these terms constitutes a complex set of relationships, a nexus of ideas that lie at the very heart of the &Sacute;aiva tradition and which, due to the latter's widespread influence, came to be important in Tantric Buddhism and later forms of Hinduism as well. This thesis contends that <i>sam&amacr;ve&sacute;a </i>&mdash;meaning the fusion or commingling of one's self with the energy of one's deity and/or the consciousness of one's guru&mdash;is <i>the </i> key term that distinguishes Tantric Shaivism from mainstream (esp. Vaidika) Indian religion. This constitutes a reinterpretation and overcoding of the earlier meaning of <i>&amacr;ve&sacute;a,</i> i.e. self-induced controlled possession by a deity. </p><p> <i>Sam&amacr;ve&sacute;a</i> is important to all forms of Shaivism, whether dualistic and ritualized (the Siddhanta) or nondual subitist charismatic forms (the Kaula). This thesis further contends that a philological study of <i>sam&amacr;ve&sacute;a</i> and related terms like <i> &sacute;aktip&amacr;ta</i> demonstrates that <i>religious experience </i> (or evidence thereof) was considered central and indispensable to initiatory Shaivism throughout the medieval period. <i>&Sacute;aktip&amacr;ta </i> was requisite to receive the basic level of initiation, and in the Kaula branch of the tradition, <i>sam&amacr;ve&sacute;a</i> denoted forms of religious experience that were necessary for aspirants to demonstrate in order to receive higher-level initiations. The former term is still commonly used in many Hindu communities today to designate a "spiritual awakening" or initiatory experience that is transmitted by a qualified guru. </p><p> Part One of this work is a comprehensive overview of the nature and structure of the Shaiva religion, providing important context to what follows. Part Two studies the key terms of <i>(sam)&amacr;ve&sacute;a, &sacute;aktip&amacr;ta, </i> etc. in a) early Sanskrit literature generally, b) &Sacute;aiva scriptures, and c) the abundant exegetical literature based on those scriptures. </p>

No description available.

<p> Around 260 BCE, King Ashoka Maurya is said to have ceased warring, marauding and expanding his kingdom and converted to a small local pacifist religious sect centered in the Ganges River valley of Northern India, and in so doing, spread Buddhism to the nether regions of his kingdom. This is the noble story that is told of Ashoka, but in reality, his actions may have been alternatively motivated than simply being an evangelist for Buddhism. Examining stone inscriptions and other writings regarding Ashoka will shed light on his attitudes towards Buddhism and other local religious sects, which will help reevaluate this cursory assumption about Ashoka's relationship with Buddhism. </p>

Thesis (M.Ed.)--York University, 2005. Graduate Programme in Education. / Typescript. Includes bibliographical references (leaves 150-155). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR19688

Thesis (M.A.)--Reformed Theological Seminary, 1990. / Includes bibliographical references (leaves [177]-[179]).

Thesis (Ph.D.)--Rutgers University, 2007. / "Graduate Program in Sociology." Includes bibliographical references (p. 239-256).

Thesis (M.A.)--University of Wisconsin--Madison, 1969. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.