Victor van Bijlert
Hinduism is often regarded as a tolerant and non-violent religion. Whenever there is violence or injustice perpetrated by large groups of Hindus, there is a tendency to explain this as an anomaly. The lowest groups in Hindu society especially, the so-called Untouchables or Dalits and—even more so—Dalit converts to Christianity, often face Hindu aggression. In order to reveal the motivation for Hindu resentment, this essay analyses Hinduism in terms of a universally internalised social model. This model is more basic to Hinduism than any particular scripture or cult. It explains the fundamental Hindu view of the universe as a hierarchically structured sacred world order with its complement, a non-hierarchical sphere of renunciation and numinous individualism. This essay argues that if this model is properly understood, it explains the subordinate role of Untouchables in Hindu society as well as the strategies available to cope with oppression.
Contacts and Conflicts 1596-1950. Second Revised Edition
Edited by Claude Ozankom and Chibueze C. Udeani
Subsequent to this development this international conference addresses the question of how living together in a global age could succeed and be fruitful.
Im Zuge des Globalisierungsprozesses befinden sich alle Kulturen, Religionen und damit alle Gesellschaften der Welt in einem grundlegenden Wandel, der vor allem durch neue Kommunikationstechnologien, Migration, weltweiten Austausch von Kapital und Gütern bedingt ist. Diese Entwicklung hat zur Entstehung pluraler Gesellschaften geführt, die nicht nur eine Chance, sondern auch ein Bedrohungspotenzial für die Zukunft der Menschheit bedeutet.
Vor diesem Hintergrund stellt sich für die Tagung die Frage, wie ein Zusammenleben der Menschen in einer zunehmend multireligiösen und multikulturellen Welt gelingen kann
Religion, Geography and Postcolonial Literatures
Edited by Jamie S. Scott and Paul Simpson-Housley
Spirituality in contemporary Australian women’s fiction
Rewriting God asks whether women have been writing about the divine and whether their insights are different from those contained in malestream accounts of Australian Christianity and spirituality. An analysis of the writings of popular theologians and religious commentators over the last twenty years suggests that the most popular form of spirituality among Australian theologians is Desert Spirituality. An analysis of women's autobiographical writings, however, suggests that the desert is irrelevant to many women's spiritual experiences. This book, through a close investigation of the fictions of Thea Astley, Elizabeth Jolley and Barbara Hanrahan, attempts to posit alternative forms of women's spirituality and to signal ways in which this spirituality is already being expressed.
From the evidence gathered here, it becomes obvious that traditional expressions of Australian Christianity and spirituality are gender-specific and that they have functioned to deny women's religious experiences and to silence their claims to equality in the sight and service of the divine. It becomes obvious, too, that women have been developing their own forms of religious expression and that these may be expected to supplant gradually withering images of Desert Spirituality. Whether this new imagery will strengthen Australian Christianity or whether it merely marks a decline in the authority of Christianity remains a moot point.