This book is concerned with the argument that religious traditions are inherently environmentally friendly. Yet in a developing country such as India, the majority of people cannot afford to put the 'Earth first' regardless of the extent to which this idea can be supported by their religious traditions. Does this mean that the linking of religion and environmental concerns is a strategy more suited to contexts where people have a level of material security that enables them to think and act like environmentalists? This question is approached through a series of case studies from Britain and India. The book concludes that there is a tension between the 'romantic' ecological discourse common among many western activists and scholars, and a more pragmatic approach, which is often found in India. The adoption of environmental causes by the Hindu Right in India makes it difficult to distinguish genuine concern for the environment from the broader politics surrounding the idea of a Hindu rashtra (nation). This raises a further level of analysis, which has not been provided in other studies.
In Indic religious traditions, a number of rituals and myths exist in which the environment is revered. Despite this nature worship in India, its natural resources are under heavy pressure with its growing economy and exploding population. This has led several scholars to raise questions about the role religious communities can play in environmentalism. Does nature worship inspire Hindus to act in an environmentally conscious way? This book explores the above questions with three communities, the Swadhyaya movement, the Bishnoi, and the Bhil communities. Presenting the texts of Bishnois, their environmental history, and their contemporary activism; investigating the Swadhyaya movement from an ecological perspective; and exploring the Bhil communities and their Sacred Groves, this book applies a non-Western hermeneutical model to interpret the religious traditions of Indic communities. With a foreword by Roger S Gottlieb.
This book explores the role of altered states of consciousness in the communication of social and emotional energies, both on a societal level and between individual persons. Drawing from an original reading of Durkheimian social theorists (including Mauss, Hertz, and Hubert) and Jungian psychology, Louise Child applies this analysis to tantric Buddhist ritual and biographical material. She suggests ways in which dreams and visionary experiences (including those related to the 'subtle body') play an important and previously under-explored role in tantric understandings of the consort relationship.
The Third Edition of Our Social World: Introduction to Sociology is truly a coherent textbook that inspires students to develop their sociological imaginations, to see the world and personal events from a new perspective, and to confront sociological issues on a day-to-day basis. Key Features: * Offers a strong global focus: A global perspective is integrated into each chapter to encourage students to think of global society as a logical extension of their own micro world. * Illustrates the practical side of sociology: Boxes highlight careers and volunteer opportunities for those with a background in sociology as well as policy issues that sociologists influence. * Encourages critical thinking: Provides various research strategies and illustrates concrete examples of the method being used to help students develop a more sophisticated epistemology. * Presents "The Social World Model" in each chapter: This visually-compelling organizing framework opens each chapter and helps students understand the interrelatedness of core concepts. New to the Third Edition: * Thirty new boxed features, including the innovative 'Engaging Sociology' and 'Applied Sociologists at Work' features * Three substantially reorganised chapters (2. Examining the Social World, 3. Society and Culture, and 13. Politics and Economics) * 315 entirely new references and 120 new photos.
In the late eighteenth-century English novel, the question of feminism has usually been explored with respect to how women writers treat their heroines and how they engage with contemporary political debates, particularly those relating to the French Revolution. Megan Woodworth argues that women writers' ideas about their own liberty are also present in their treatment of male characters. In positing a 'Gentleman's Liberation Movement,' she suggests that Frances Burney, Charlotte Smith, Jane West, Maria Edgeworth, and Jane Austen all used their creative powers to liberate men from the very institutions and ideas about power, society, and gender that promote the subjection of women. Their writing juxtaposes the role of women in the private spheres with men's engagement in political structures and successive wars for independence (the American Revolution, the French Revolution, and the Napoleonic Wars). The failures associated with fighting these wars and the ideological debates surrounding them made plain, at least to these women writers, that in denying the universality of these natural freedoms, their liberating effects would be severely compromised. Thus, to win the same rights for which men fought, women writers sought to remake men as individuals freed from the tyranny of their patriarchal inheritance.
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