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Author: Daniel Gold

referred to as tantric - keep 70 DANIEL GOLD an eye on salvation but also cultivate powers useful in this world; and living in the world traditionally entails family life. Nath traditions are part of this larger tantric milieu and are thus able to embrace both renouncers and family men. As sadhus

In: Ascetic Culture
Author: Stella Koh

untouched by the utilitarian character of daily living in real life; “playing may serve as relaxation from work, as a sort of tonic inasmuch as it affords repose to the soul” (Huizinga, 1949:161). Play is an end in itself and serves no other purpose than personal enjoyment and relaxation. It does not

In: CyberAsia

living with the family. Family Background Both parents had migrated from villages in Shantou (Swatow), Guangdong Province, China, in 1947: the mother (hereafter called Mother) was then 12 years old and the father (Father), a 19-year-old orphan. Several years after arriving in Thailand, Father had

In: Alternate Identities

of the late Indian philosopher, artist and guru Prabhat Rafijan Sarkar. As a guru Sarkar's discourse primarily speaks to the yogi, and his life tells of a commitment to the transformation of individuals and attainment of the absolute self (paramatman). However Sarkar, unlike conventional gurus

In: Ascetic Culture
Author: Joseph Stimpfl

organization shows a division into pariah and host groups, then this is a division produced in everyday life; in their daily deal- ings, pariah and host people must classify each other into different groups and then treat each other in accordance with the dictates of their classification (McDermott, 1974: 88

In: Race, Ethnicity, and the State in Malaysia and Singapore

, while not everything is to be believed, so too not all is to be discarded. The earliest major description of Madurai appears in the Maturaikkiiiici, dated ca. 215 C.E. 10 In this 782 line poem of "advice" or "counsel" to the Pandyan king at Madurai comes a graphic description of city life at five

In: The City as a Sacred Center

Western cultural values (such as freedom of opinion and the press, civil lib- erty, individualism, human rights; the government’s role in protect- ing life and private property and individual economic activities; and the development of a free market, laissez-faire governance, social security and other

In: Conflict and Innovation: Joint Ventures in China

interpersonal relationships, as employees used to be totally dependent on it. Bad relationships within in the danwei could harm the employee’s work sphere, living conditions, and even his or her life and that of the family. The personnel manager of the subsidiary of a multinational com- pany worded this special

In: Conflict and Innovation: Joint Ventures in China

interviewees were probably more motivated to confront the others with their own national identity and value system. Living as a ‘single combatant’ and without close integration into a group may help to additionally strengthen the delineation between ‘us’ and ‘the others’. Moreover, the German interviewees

In: Conflict and Innovation: Joint Ventures in China

addition, their views are marred by misrepresentations, logical fallacies, a lack of objectivity in appreciating the individuality of Malay laws due to a dominant conception of the superiority of English legal thought, as well as ideologically motivated attempts at denigrating the image of these laws

In: Colonial Image of Malay Adat Laws