The document discusses Guthis, which are indigenous cultural associations in Nepal that maintain religious sites and traditions. It provides background on the origins and types of Guthis, and describes how the government's proposed Guthi Bill in 2019 aimed to nationalize all Guthis and regulate religious sites, sparking protests from Newar communities. The bill was seen as threatening cultural heritage. While the government withdrew the bill due to pressure, the future of preserving Guthi traditions remains uncertain in a changing social context.
This document provides information about population growth trends globally and in India. It discusses India's rising population, with projections that India will become the most populated country by 2036. It also examines population distribution in India between rural and urban areas. The document outlines problems faced in rural India like poverty, lack of infrastructure and services. It emphasizes the importance of rural areas and villages for India's growth and addresses the need for village planning to provide basic amenities and livelihood opportunities. The document proposes a methodology for participatory village planning involving surveys, consultation with residents, and preparation of a development plan addressing issues like housing, water, sanitation, roads and community facilities.
rural reconstruction BEFORE AND AFTER INDEPENDENCE AND SCHEMES gsb nethi
Rural reconstruction implies renovation of the villages for the total wellbeing of. the ruralites It is oriented to their social, economic and political development.
The principal objectives of rural reconstruction include
(a) eradication of poverty by means of regeneration of cottage industries, establishment of cooperative societies, improvement of transport,
(b) spread of education,
(c) progress of health, (d) abolition of social malpractices like casteism, untouchability
1) Hiware Bazaar is a model village in Maharashtra that has successfully transitioned from a state of unemployment, alcoholism, and social conflicts to one of prosperity, high literacy, safe drinking water, and participatory governance.
2) A key factor in its success was a watershed development program starting in 1992 that involved reforestation, constructing trenches and dams, and aquifer blasting to increase groundwater retention and irrigation.
3) The village employs participatory decision making through monthly gram sabha meetings, transparency in expenditures, and community management of natural resources through norms and enforcement.
The document discusses population growth trends in India from 1919 to 2011. Some key points:
- India's population reached 250 million in 1919, 500 million in 1966, 1 billion in 2000, and 1.21 billion in 2011.
- The population grew 5-fold in the last century and is projected to reach 1.8 billion by 2050, with 50% living in urban areas.
- Urban population was 285 million in 2001, growing to 377 million in 2011, located across 7935 towns.
- The document advocates for proper planning and development of villages to sustain India's growth, as villages currently house 69% of India's population and will continue to provide residence for a large population through 2050.
The document discusses the socio-cultural significance of the Guthi system among the Newar community in Kirtipur, Nepal. It provides background on Guthis as compulsory or optional associations formed around kinship, caste, or territory to maintain religious and cultural practices. The research aims to understand the functions of Guthis, their role in preserving culture, and socio-cultural importance today. Through surveys and interviews, it finds Guthis remain important institutions that conduct rituals and community activities, but youth lack knowledge about them and government support has decreased in recent decades.
The document discusses the socio-cultural significance of the Guthi system among the Newar community in Kirtipur, Nepal. It provides background on Guthis as compulsory or optional associations formed around kinship, caste, or territory to maintain religious and cultural traditions. The research aims to understand the functions of Guthis, their role in preserving culture, and socio-cultural importance today. It finds that Guthis remain important in the community and conduct various rituals, festivals, and development activities while facing some challenges with younger generations' knowledge and participation.
Presentation tries to look at the villages in the Indian Context in terms of their strength, weaknesses, opportunities and threats and tries to define concepts to make them more productive , liveable and sustainable
The document discusses trends in urbanization and rural development in India. Some key points:
- India has a large rural population, which made up 68.9% of the total population in 2011. However, urbanization is increasing rapidly, with urban population growing 15 times over the last century compared to 3.5 times growth in rural population.
- There are over 6.4 lakh villages in India according to the 2011 census, compared to just under 8,000 towns and cities. Villages provide housing for the majority of Indians and will continue to do so for the foreseeable future.
- Proper development of rural areas is critical for India's overall growth and development. Neglecting villages could
This document provides information about population growth trends globally and in India. It discusses India's rising population, with projections that India will become the most populated country by 2036. It also examines population distribution in India between rural and urban areas. The document outlines problems faced in rural India like poverty, lack of infrastructure and services. It emphasizes the importance of rural areas and villages for India's growth and addresses the need for village planning to provide basic amenities and livelihood opportunities. The document proposes a methodology for participatory village planning involving surveys, consultation with residents, and preparation of a development plan addressing issues like housing, water, sanitation, roads and community facilities.
rural reconstruction BEFORE AND AFTER INDEPENDENCE AND SCHEMES gsb nethi
Rural reconstruction implies renovation of the villages for the total wellbeing of. the ruralites It is oriented to their social, economic and political development.
The principal objectives of rural reconstruction include
(a) eradication of poverty by means of regeneration of cottage industries, establishment of cooperative societies, improvement of transport,
(b) spread of education,
(c) progress of health, (d) abolition of social malpractices like casteism, untouchability
1) Hiware Bazaar is a model village in Maharashtra that has successfully transitioned from a state of unemployment, alcoholism, and social conflicts to one of prosperity, high literacy, safe drinking water, and participatory governance.
2) A key factor in its success was a watershed development program starting in 1992 that involved reforestation, constructing trenches and dams, and aquifer blasting to increase groundwater retention and irrigation.
3) The village employs participatory decision making through monthly gram sabha meetings, transparency in expenditures, and community management of natural resources through norms and enforcement.
The document discusses population growth trends in India from 1919 to 2011. Some key points:
- India's population reached 250 million in 1919, 500 million in 1966, 1 billion in 2000, and 1.21 billion in 2011.
- The population grew 5-fold in the last century and is projected to reach 1.8 billion by 2050, with 50% living in urban areas.
- Urban population was 285 million in 2001, growing to 377 million in 2011, located across 7935 towns.
- The document advocates for proper planning and development of villages to sustain India's growth, as villages currently house 69% of India's population and will continue to provide residence for a large population through 2050.
The document discusses the socio-cultural significance of the Guthi system among the Newar community in Kirtipur, Nepal. It provides background on Guthis as compulsory or optional associations formed around kinship, caste, or territory to maintain religious and cultural practices. The research aims to understand the functions of Guthis, their role in preserving culture, and socio-cultural importance today. Through surveys and interviews, it finds Guthis remain important institutions that conduct rituals and community activities, but youth lack knowledge about them and government support has decreased in recent decades.
The document discusses the socio-cultural significance of the Guthi system among the Newar community in Kirtipur, Nepal. It provides background on Guthis as compulsory or optional associations formed around kinship, caste, or territory to maintain religious and cultural traditions. The research aims to understand the functions of Guthis, their role in preserving culture, and socio-cultural importance today. It finds that Guthis remain important in the community and conduct various rituals, festivals, and development activities while facing some challenges with younger generations' knowledge and participation.
Presentation tries to look at the villages in the Indian Context in terms of their strength, weaknesses, opportunities and threats and tries to define concepts to make them more productive , liveable and sustainable
The document discusses trends in urbanization and rural development in India. Some key points:
- India has a large rural population, which made up 68.9% of the total population in 2011. However, urbanization is increasing rapidly, with urban population growing 15 times over the last century compared to 3.5 times growth in rural population.
- There are over 6.4 lakh villages in India according to the 2011 census, compared to just under 8,000 towns and cities. Villages provide housing for the majority of Indians and will continue to do so for the foreseeable future.
- Proper development of rural areas is critical for India's overall growth and development. Neglecting villages could
Local culture revitalization as a strategy for rural community empowerment (a...Alexander Decker
This document summarizes a study on the revitalization of local culture through a village purification ritual in Kebonrejo Village, Indonesia. The ritual has religious, social, economic, and cultural functions. It expresses gratitude for good harvests and seeks blessings for future crops. The ritual brings community members together, supports small businesses, and employs local artists. To maintain interest and support, the ritual organizers revitalized entertainment elements like puppet shows to appeal to younger generations. Revitalization helps adapt the ritual while preserving local culture and empowering the rural community economically and socially.
This document summarizes agrarian legislation and rural social structure in India. It discusses how agricultural legislation has evolved since independence to improve the socio-economic conditions of farmers through land reforms, ceiling on land holdings, and laws supporting land donations. The rural social structure is organized around family, kinship, caste, and village communities. While joint families were traditionally prevalent, nuclear families are becoming more common. Caste remains an important factor in marriage and social interactions, though its rigidity is reducing over time.
The Impact of kayastha Chitragupta Puja on Indian Cultureabhiv2118
Kayastha Chitragupta Puja आइये जाने कायस्थ चित्रगुप्त की पूजा कैसे की जाती है पूजा की क्या विधि Let us know how Kayastha Chitragupta Puja
है और क्या मंत्र है और कबकी जाती है
The Existence of Subak Abian Jepun as Forerunner of Subak Abian in Bali ProvinceAJHSSR Journal
ABSTRACT : Subak Abian so far has not been widely known by academic, the public or bureaucracy in the
Bali Province, so it is only known as Subak Sawah. In this regard, to find out the existence of Subak Abian, a
research was carried out with the theme of the existence of the study of Subak Abian Jepun at Angantelu
Customary Village, the existence of the Subak Abian Jepun at the Angantelu Customary Village currently
implements the Tri Hita Karana philosophy. The purpose of this study is to examine, analyze and find the
existence of Subak Abian Jepun at the Angantelu Customary Village as the forerunner of Subak Abian in Bali
Province. The method used in this study is a qualitative descriptive method through primary and secondary data
sources, and then data collection techniques and data analysis are carried out resumed with data processing to
obtain conclusions. The results of the study obtained indicate that Subak Abian Jepun of Angantelu Customary
Village implements the Tri Hita Karana philosophy. Subak Abian Jepun Angantelu Customary Village has
historical values, cultural values, Hindu religious values and educational values as well as becomes a research
center because of the uniqueness owned by the shrine buildings using natural stone as ancient architecture. In
terms of parahyangan (spiritual) aspect, there are shrines as a place for subak members to get in touch with Ida
Sang Hyang Widhi Wasa (Almighty God); in the Pawongan (social) aspect, there are traditional organizations of
indigenous people and in the palemahan (environmental) aspect there is a place to grow crops according to the
cultural values of almanac or auspicious days in accordance with the expectations of harvest result. Subak Abian
Jepun is the forerunner of Subak Abian in Bali Province. Suggestions in this study are that the Subak Abian
Jepun should be preserved and studied in terms of various forms of unique shrines, the pawongan and
Palemahan system for other Subak Abian in Bali Province.
KEYWORDS: Study, Forerunner
Explain the various factors that influence a structure?Anupama Krishnan
The document discusses six factors that influence architectural structures: geographical, geological, climate, religion, social/political, and historical. It provides examples of how each factor shapes architecture. Geography influences architecture based on the lay of the land. Geology influences the materials used based on natural resources available. Climate influences construction methods and protection needs. Religion shapes architecture through powerful priesthoods and traditions. Social/political structures enable large public works through available labor. Architecture reflects surrounding culture over time through historical influences.
India an authentic country without equalVania Melissa
- India has a long and rich history and culture that has been influenced by globalization but still maintains many traditions. Some traditions include wearing saris and turbans, worshipping gods like Shiva and Vishnu, and celebrating festivals.
- The Taj Mahal is one of India's most famous landmarks, built by an emperor as a mausoleum for his wife. Other geographic features include the large Ganges River, though it is now polluted.
- While globalization has increased Western influences, India has maintained most of its cultural practices and identity. The population works hard and respects traditions despite challenges with poverty.
Interreligious dialogue in Banguntapan village Takiya Genji
Banguntapan is one of villages in Bantul regency in which there are three different religion within, hindu, islam and catholic. Those religions live in harmony and appreciate each other. Although many places in indonesia are not really well in placing different religion in one place. however they can manage it well.
Socio economic aspect of langar (community kitchen)Gurminder Singh
The Sikh Gurus led lives which served as the beacon of light to their followers, to become active agents in promoting human welfare. They thus facilitated full utilization of resources, human and material and encouraged all-round development. Sangat aroused the constructive genius in man by helping him to realize his fullest potential and progress in different walks of life. Gurdwara (Sikh Temple) stands for the total orientation of life of the individual and society to a creative and meaningful existence. The Langar system stands for brotherhood, equity, equality, and humility.
This proposed research proposal aims to study the administrative effectiveness of self-employment schemes for tribal areas in Maharashtra. The objectives are to understand tribal development schemes by the government, analyze how self-employment schemes are implemented and their benefits, and identify any issues faced by tribal communities. Primary data will be collected through interviews with tribal development offices and beneficiaries. Secondary data sources include publications, reports, and websites. The sample will include tribal development offices and tribal areas across selected districts in Maharashtra with high tribal populations. The study intends to assess how well self-employment schemes are administered and their impact on tribal communities.
Religious activities can have both positive and negative effects on the environment. Hindu practices like mass bathing in rivers during Kumbh Mela with 80 million attendees and idol immersions release waste into rivers threatening aquatic species. Islamic practices of animal slaughter for Eid al-Fitr and fireworks cause pollution. Christian practices like fireworks on New Year's Eve and lights/trees made of non-degradable plastics harm soil and air quality. The government is raising awareness among youth and communities and regulating practices, but challenges remain due to religious sensitivities. Overall, awareness of impacts can help balance religious traditions with environmental protection.
· Textbook: Chapter 1
· Lesson
· Minimum of 2 scholarly sources (1 for the etic view, and 1 for the emic view. Your source for the emic view should come from someone who writes with authority in the religion you chose. For example, if you chose Buddhism, you could use a quotation from His Holiness, Dalai Lama XIV).
Instructions
Make sure to read the lesson this week to learn about etic and emic perspectives so that you can appropriately apply them in this assignment. In an essay, apply the etic and emic perspectives to your own religion or a religion with which you have some familiarity.
· How would your tradition be described etically? Remember that this is an outsider’s perspective of what can be measured, studied, or observed.
· How would it be described emically? Remember that this is an insider’s perspective as seen by practitioners
Make sure that you are using at least one source for each approach and include citations from the assigned readings and additional scholarly sources.
Click on the following link to view an example:
tic
Shintoism is the indigenous religious practice of the Japanese archipelago. Having no specific founder, the practices and belief of Shinto (the Way of the Gods) can be traced to Japanese pre-history (Molloy, 2018, p. 246). As an animistic tradition, 1Shinto is focused on the veneration of nature spirits, the worship of ancestors, and observance of seasonal rites. What can be called the primitive form of Shinto was strongly related to the formation of an agricultural culture… Shinto developed from the worship (matsuri) 2performed in relation to the agricultural activities engaged in by those communal societies (Bukkyo Dendo Kyokai, 1985, p. 147). Though there are no universally held doctrines in Shintoism, there are some unifying practices and texts. The Kojiki (Records of Ancient Matters) and the Nihon Shoki (Chronicles of Japan) both relate the myths of Japan’s creation and the subsequent emergence of culture and society (Bukkyo Dendo Kyokai, 1985, p. 1-11). 3These texts provide the foundation for the nature-based religions that would eventually become Shintoism, including some of the 3earliest recorded prayers to the kami (gods, or nature spirits), called norito (Molloy, 2018, p.253).
Central to Shinto practice is the idea of matsuri, or worship of the kami. Matsuri can have multiple forms and purposes, including “beseechings, giving thanks, presenting offerings, divination, announcing, praise, and making vows (Bukkyo Dendo Kyokai, 1985, p. 232).” Sometimes special celebrations, or festivals, are also referred to as matsuri, as they serve as offerings to the kami.
Traditionally, Shinto has marked the seasons with special practices, particularly for planting and harvesting rice… Because respect for nature is at the heart of Shinto, 4reverential objects and small shrines are sometimes placed in the midst of forests, in fields, or on mountains (Molloy, 2018, p. 257). It is not uncommon to find such small shrin ...
This document is a 72 page judgment from the High Court of Tripura regarding a writ petition challenging the practice of animal sacrifice at two temples in Tripura. The petitioner argues that animal sacrifice violates animal welfare laws and constitutional provisions. The state responds that animal sacrifice is an integral part of Hindu religious worship at the temples according to long-standing practice and tradition. The court examines whether animal sacrifice can be considered an essential religious practice protected by the right to freedom of religion in the Indian constitution or if it violates other constitutional principles and animal welfare laws.
The nation should always be united .
nation should be ur first priority.
here in this form it will sow how the integration of the nation can be done has been created in the form of a presentation
Uday salunkhe unravelling the mystical indian organization cultureudaysalunkhe
Indian organizational culture is deeply influenced by India's ancient and diverse social culture. Key aspects include:
1. India celebrates many religious and seasonal festivals throughout the year, which impact workplace culture.
2. Respect for hierarchy is deeply ingrained, with deference shown to senior individuals. Interpersonal relationships and personal touches are valued.
3. Food plays an important role in business and building relationships. Sharing meals together crosses hierarchies.
Understanding an organization's culture means understanding the social and value systems of its employees. Managing culture change requires a phased approach to take root organizational transformations.
The National Refai Organization (NRO) is a registered NGO in Pakistan that provides relief and welfare services to ignored and destitute people. It has several committees that focus on areas like women's empowerment, relief, and disaster management. NRO conducts surveys to identify needs in local communities and implements programs in areas like literacy, recreational activities, environmental education, and medical camps. It has helped flood victims and seeks to improve conditions for nomadic communities called Kehuls that live on boats along the River Sindh. A survey found about 576 Kehul families comprising 3,447 people across 20 villages need basic amenities like schools, water pumps, toilets and shelter.
The Neolithic Revolution led to major changes in human societies, including the adoption of agriculture and pastoralism. Technological innovations like pottery and plows improved food production and storage, allowing populations to grow. Permanent settlements developed, and social hierarchies and governments emerged to organize construction of large projects and manage larger populations. The Neolithic Revolution was a pivotal period that transformed human lifestyle and led to the rise of early civilizations.
This document summarizes sectarian conflicts in India between various religious groups including Hindus, Muslims, Sikhs, Christians, and others. It discusses the historical, political, economic, and cultural factors that have contributed to these conflicts. Some of the key sectarian conflicts mentioned include Hindu-Muslim conflicts that intensified under British rule and led to the partition of India and Pakistan, Hindu-Sikh conflicts in Punjab in the 1980s, and conflicts between Hindus and other minority religions like Christianity in recent decades. The document analyzes how British colonial policies of divide and rule exacerbated religious tensions, as well as how Indian politics and economic inequalities have also played a role in sectarian issues over the years.
The document discusses the need to preserve tribal and indigenous cultures in India. It outlines several ways to achieve this, including through documentation of material and non-material art forms, institutionalization of cultural learning, recognition of artists, and awareness programs. The Ministry of Tribal Affairs leads various government bodies that work to scientifically preserve exotic tribal heritage through techniques like documentation, establishing research institutions, and empowering local communities and organizations.
Heritage and wellbing paper wgrafix FIN2 (1)Mike Roberts
This document discusses how cultural heritage can contribute to community well-being. It provides examples from the author's experience of how preserving historic structures and intangible cultural traditions in places like Joliet, Illinois and the Republic of Balau in Micronesia led to increased community pride, participation in local activities, and an overall enhanced quality of life and satisfaction among residents. The author believes cultural heritage fosters a sense of identity that is important for individual and community well-being, though it is not directly addressed in most models of measuring well-being. Examples show how heritage preservation projects resulted in painted houses, community events, and a renewed enthusiasm for local history and future of these places.
Local culture revitalization as a strategy for rural community empowerment (a...Alexander Decker
This document summarizes a study on the revitalization of local culture through a village purification ritual in Kebonrejo Village, Indonesia. The ritual has religious, social, economic, and cultural functions. It expresses gratitude for good harvests and seeks blessings for future crops. The ritual brings community members together, supports small businesses, and employs local artists. To maintain interest and support, the ritual organizers revitalized entertainment elements like puppet shows to appeal to younger generations. Revitalization helps adapt the ritual while preserving local culture and empowering the rural community economically and socially.
This document summarizes agrarian legislation and rural social structure in India. It discusses how agricultural legislation has evolved since independence to improve the socio-economic conditions of farmers through land reforms, ceiling on land holdings, and laws supporting land donations. The rural social structure is organized around family, kinship, caste, and village communities. While joint families were traditionally prevalent, nuclear families are becoming more common. Caste remains an important factor in marriage and social interactions, though its rigidity is reducing over time.
The Impact of kayastha Chitragupta Puja on Indian Cultureabhiv2118
Kayastha Chitragupta Puja आइये जाने कायस्थ चित्रगुप्त की पूजा कैसे की जाती है पूजा की क्या विधि Let us know how Kayastha Chitragupta Puja
है और क्या मंत्र है और कबकी जाती है
The Existence of Subak Abian Jepun as Forerunner of Subak Abian in Bali ProvinceAJHSSR Journal
ABSTRACT : Subak Abian so far has not been widely known by academic, the public or bureaucracy in the
Bali Province, so it is only known as Subak Sawah. In this regard, to find out the existence of Subak Abian, a
research was carried out with the theme of the existence of the study of Subak Abian Jepun at Angantelu
Customary Village, the existence of the Subak Abian Jepun at the Angantelu Customary Village currently
implements the Tri Hita Karana philosophy. The purpose of this study is to examine, analyze and find the
existence of Subak Abian Jepun at the Angantelu Customary Village as the forerunner of Subak Abian in Bali
Province. The method used in this study is a qualitative descriptive method through primary and secondary data
sources, and then data collection techniques and data analysis are carried out resumed with data processing to
obtain conclusions. The results of the study obtained indicate that Subak Abian Jepun of Angantelu Customary
Village implements the Tri Hita Karana philosophy. Subak Abian Jepun Angantelu Customary Village has
historical values, cultural values, Hindu religious values and educational values as well as becomes a research
center because of the uniqueness owned by the shrine buildings using natural stone as ancient architecture. In
terms of parahyangan (spiritual) aspect, there are shrines as a place for subak members to get in touch with Ida
Sang Hyang Widhi Wasa (Almighty God); in the Pawongan (social) aspect, there are traditional organizations of
indigenous people and in the palemahan (environmental) aspect there is a place to grow crops according to the
cultural values of almanac or auspicious days in accordance with the expectations of harvest result. Subak Abian
Jepun is the forerunner of Subak Abian in Bali Province. Suggestions in this study are that the Subak Abian
Jepun should be preserved and studied in terms of various forms of unique shrines, the pawongan and
Palemahan system for other Subak Abian in Bali Province.
KEYWORDS: Study, Forerunner
Explain the various factors that influence a structure?Anupama Krishnan
The document discusses six factors that influence architectural structures: geographical, geological, climate, religion, social/political, and historical. It provides examples of how each factor shapes architecture. Geography influences architecture based on the lay of the land. Geology influences the materials used based on natural resources available. Climate influences construction methods and protection needs. Religion shapes architecture through powerful priesthoods and traditions. Social/political structures enable large public works through available labor. Architecture reflects surrounding culture over time through historical influences.
India an authentic country without equalVania Melissa
- India has a long and rich history and culture that has been influenced by globalization but still maintains many traditions. Some traditions include wearing saris and turbans, worshipping gods like Shiva and Vishnu, and celebrating festivals.
- The Taj Mahal is one of India's most famous landmarks, built by an emperor as a mausoleum for his wife. Other geographic features include the large Ganges River, though it is now polluted.
- While globalization has increased Western influences, India has maintained most of its cultural practices and identity. The population works hard and respects traditions despite challenges with poverty.
Interreligious dialogue in Banguntapan village Takiya Genji
Banguntapan is one of villages in Bantul regency in which there are three different religion within, hindu, islam and catholic. Those religions live in harmony and appreciate each other. Although many places in indonesia are not really well in placing different religion in one place. however they can manage it well.
Socio economic aspect of langar (community kitchen)Gurminder Singh
The Sikh Gurus led lives which served as the beacon of light to their followers, to become active agents in promoting human welfare. They thus facilitated full utilization of resources, human and material and encouraged all-round development. Sangat aroused the constructive genius in man by helping him to realize his fullest potential and progress in different walks of life. Gurdwara (Sikh Temple) stands for the total orientation of life of the individual and society to a creative and meaningful existence. The Langar system stands for brotherhood, equity, equality, and humility.
This proposed research proposal aims to study the administrative effectiveness of self-employment schemes for tribal areas in Maharashtra. The objectives are to understand tribal development schemes by the government, analyze how self-employment schemes are implemented and their benefits, and identify any issues faced by tribal communities. Primary data will be collected through interviews with tribal development offices and beneficiaries. Secondary data sources include publications, reports, and websites. The sample will include tribal development offices and tribal areas across selected districts in Maharashtra with high tribal populations. The study intends to assess how well self-employment schemes are administered and their impact on tribal communities.
Religious activities can have both positive and negative effects on the environment. Hindu practices like mass bathing in rivers during Kumbh Mela with 80 million attendees and idol immersions release waste into rivers threatening aquatic species. Islamic practices of animal slaughter for Eid al-Fitr and fireworks cause pollution. Christian practices like fireworks on New Year's Eve and lights/trees made of non-degradable plastics harm soil and air quality. The government is raising awareness among youth and communities and regulating practices, but challenges remain due to religious sensitivities. Overall, awareness of impacts can help balance religious traditions with environmental protection.
· Textbook: Chapter 1
· Lesson
· Minimum of 2 scholarly sources (1 for the etic view, and 1 for the emic view. Your source for the emic view should come from someone who writes with authority in the religion you chose. For example, if you chose Buddhism, you could use a quotation from His Holiness, Dalai Lama XIV).
Instructions
Make sure to read the lesson this week to learn about etic and emic perspectives so that you can appropriately apply them in this assignment. In an essay, apply the etic and emic perspectives to your own religion or a religion with which you have some familiarity.
· How would your tradition be described etically? Remember that this is an outsider’s perspective of what can be measured, studied, or observed.
· How would it be described emically? Remember that this is an insider’s perspective as seen by practitioners
Make sure that you are using at least one source for each approach and include citations from the assigned readings and additional scholarly sources.
Click on the following link to view an example:
tic
Shintoism is the indigenous religious practice of the Japanese archipelago. Having no specific founder, the practices and belief of Shinto (the Way of the Gods) can be traced to Japanese pre-history (Molloy, 2018, p. 246). As an animistic tradition, 1Shinto is focused on the veneration of nature spirits, the worship of ancestors, and observance of seasonal rites. What can be called the primitive form of Shinto was strongly related to the formation of an agricultural culture… Shinto developed from the worship (matsuri) 2performed in relation to the agricultural activities engaged in by those communal societies (Bukkyo Dendo Kyokai, 1985, p. 147). Though there are no universally held doctrines in Shintoism, there are some unifying practices and texts. The Kojiki (Records of Ancient Matters) and the Nihon Shoki (Chronicles of Japan) both relate the myths of Japan’s creation and the subsequent emergence of culture and society (Bukkyo Dendo Kyokai, 1985, p. 1-11). 3These texts provide the foundation for the nature-based religions that would eventually become Shintoism, including some of the 3earliest recorded prayers to the kami (gods, or nature spirits), called norito (Molloy, 2018, p.253).
Central to Shinto practice is the idea of matsuri, or worship of the kami. Matsuri can have multiple forms and purposes, including “beseechings, giving thanks, presenting offerings, divination, announcing, praise, and making vows (Bukkyo Dendo Kyokai, 1985, p. 232).” Sometimes special celebrations, or festivals, are also referred to as matsuri, as they serve as offerings to the kami.
Traditionally, Shinto has marked the seasons with special practices, particularly for planting and harvesting rice… Because respect for nature is at the heart of Shinto, 4reverential objects and small shrines are sometimes placed in the midst of forests, in fields, or on mountains (Molloy, 2018, p. 257). It is not uncommon to find such small shrin ...
This document is a 72 page judgment from the High Court of Tripura regarding a writ petition challenging the practice of animal sacrifice at two temples in Tripura. The petitioner argues that animal sacrifice violates animal welfare laws and constitutional provisions. The state responds that animal sacrifice is an integral part of Hindu religious worship at the temples according to long-standing practice and tradition. The court examines whether animal sacrifice can be considered an essential religious practice protected by the right to freedom of religion in the Indian constitution or if it violates other constitutional principles and animal welfare laws.
The nation should always be united .
nation should be ur first priority.
here in this form it will sow how the integration of the nation can be done has been created in the form of a presentation
Uday salunkhe unravelling the mystical indian organization cultureudaysalunkhe
Indian organizational culture is deeply influenced by India's ancient and diverse social culture. Key aspects include:
1. India celebrates many religious and seasonal festivals throughout the year, which impact workplace culture.
2. Respect for hierarchy is deeply ingrained, with deference shown to senior individuals. Interpersonal relationships and personal touches are valued.
3. Food plays an important role in business and building relationships. Sharing meals together crosses hierarchies.
Understanding an organization's culture means understanding the social and value systems of its employees. Managing culture change requires a phased approach to take root organizational transformations.
The National Refai Organization (NRO) is a registered NGO in Pakistan that provides relief and welfare services to ignored and destitute people. It has several committees that focus on areas like women's empowerment, relief, and disaster management. NRO conducts surveys to identify needs in local communities and implements programs in areas like literacy, recreational activities, environmental education, and medical camps. It has helped flood victims and seeks to improve conditions for nomadic communities called Kehuls that live on boats along the River Sindh. A survey found about 576 Kehul families comprising 3,447 people across 20 villages need basic amenities like schools, water pumps, toilets and shelter.
The Neolithic Revolution led to major changes in human societies, including the adoption of agriculture and pastoralism. Technological innovations like pottery and plows improved food production and storage, allowing populations to grow. Permanent settlements developed, and social hierarchies and governments emerged to organize construction of large projects and manage larger populations. The Neolithic Revolution was a pivotal period that transformed human lifestyle and led to the rise of early civilizations.
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1. Guthi Bills: How Cultural Appropriation Challenges
to the Government of Nepal
Suman Kharel
Tribhuvan University, Saraswati Multiple Campus
ABSTRACT
Guthi is an association formed by groups of indigenous people based on kinship, caste or
territory for the purpose of establishing religious, cultural and social spirit. The origin of
Guthis can be traced back to fifth century Nepal. They can arguably be considered the
country’s first land pooling system, where the community tilled endowed land to generate
revenue, which would then be mobilized to maintain temples, public shelters or water
sprouts, or organize chariot processions and religious performance art. Guthis also provided
fellowships for the arts and various other professions. In later days, most of the Guthis are
now slowly becoming lost due to social structural changes of communities. Likewise, due to
the significant changes in the past fifty years such as the nationalization of the Guthi system
and land reform campaigns bringing different act and bills. Recently, huge protest manifested
against the Nepal government's Guthi amendment bill demanding withdrawal of the bill
because it has provisions which jeopardies the conservation of cultural heritage and traditions
of the country. The protest received outrage from various ethnic communities, especially the
Newar community in Kathmandu valley. Finally, the government has decided to withdraw
the controversial Guthi Bill 2019. Therefore, the paper attempts to explore how cultural
appropriation challenges to the government in the Guthi bill context. The paper is based on
my close observation of the protest against the government's Guthi bill and review of the
documents related to the Guthi system in Nepal.
Keywords: chariot; indigenous; kinship; religion; tradition
1. INTRODUCTION
There are many things that have to be learnt from the system of Guthis (trusts) that are
prevalent in Nepal. Till now, native and foreign scholars through their research and study
have written about the Guthis. But,it cannot be said definitely that whatever they have written
is adequate enough to explain what truly represents the Guthis. It is still true to say that much
still remains to be learnt from the Guthis followed by the Newars of the three cities of the
Kathmandu Valley and other Newars living in the Newar settlements in cities and villages of
other parts of the country.
The ancient and unique practice which sustained the agrarian Newar community has been
passed down from generation to generation. It’s exactly how garden-variety Guthis today
continue to observe rituals or traditional practices, and organize both religious and social
festivals in the Kathmandu Valley [1]. But not without challenges. At various points in
Nepal’s history, both the state and its rulers have occupied or nationalized Guthi-endowed
lands for personal or state use. Rana-era palaces, government buildings, including Singha
2. Durbar, and a number of hospitals were once land cultivated by trustees from Guthis. The
nationalization and occupation of Guthi lands have wiped out many Guthis and also resulted
in financial crises, directly impacting heritage conservation.
The Guthi system is therefore integrated into the social structure of the communities and
hence was not only successful but also highly sustainable. It is a system like no other in the
world and can be highlighted as a model of a system that worked not only to preserve
tangible but also intangible aspects of culture within the Kathmandu Valley [6].
1.1. Theoretical aspects of Guthi
1. Guthi was created for doing a work for the common cause. The fruit of this common
endeavor is evenly shared by all partners of the Guthi.
2. Guthi is a proof of selfless service.
3. Religious feeling is the very life spirit of Guthi and all the activities of Guthis are inspired
by religion.
4. Devotees constructed chaitya, temples, inns, sheds, wells, water taps, sinking washing
places, ponds, open grounds inspired by the idea that one who is able must contribute
something to the society and devotees established Guthis for their upkeep [2].
5. One of the rules of the Guthi is that any work must be done in an appointed auspicious day.
That work can be done in advance but cannot be postponed.
6. According to the concept of the Guthi, seniors must be respected and the instructions of
seniors must be carried on.
7. There is no discrimination between the rich and the poor, worthy and unworthy, old and
young in the Guthi,. All are equal in the Guthi.
8. Any important activity of the Guthi is done by partners turn by turn. It is a rule of the Guthi
that one who takes the turn must not be given financial burden. If income is not adequate for
doing that important activity, equal contribution must be collected from the Guthiyars.
9. Guthiyars have equal rights in the Guthi. It is the duty of the Guthiyars to assist in the work
of Guthis.
10. It is the duty of Guthiyars to preserve the fixed or floating assets of Guthis [3]. But it is
the special responsibility of the Thakali (The head of the Guthi) and Guthi pala (The
Guthiyar who takes the turn of doing the important activity of the Guthi) to see that the assets
are well maintained.
1.2 Basic principles of the Guthi
According to scholar David Gellner [4], the basic principles of the Guthi are the following:
1. Guthi is established in a particular locality, place or large place.
2. The leadership of the Guthi is transferred or handed over in a hierarchical order.
3. The works to be done by Guthi are enstruted to Guthiyars turn by turn.
4. Most of the Guthiyars are males. The same Guthiyars become representatives of the
households.
5. There will be a god that represents the unity of the Guthi. During the festive occasion,
anything is eaten only by offering the food to that god [5].
3. 1.3 Classification of Guthis:
There are two kinds of Guthis. They are Rajguthi (state run Guthi) and Niji Guthi (private
Guthi). Rajguthi includes chhut guthi (exempted Guthi).
Niji Guthi includes: 1) Religious Guthi 2) Service-oriented guthi 3) Communal Guthi and 4)
Entertainment-oriented Guthi.
Normally, the guthi established by the kings and members of the royal family are called
Rajguthi. Those guthis established by the people, and the guthi taken over by the government
due to various reasons are known as Rajguthi. Chhut guthi is a variety of Rajguthi.
Nijiguthi
Nijiguthis are the guthis that are established from the income of the people or established
collectively. Nijiguthi are not registered in the government office. There are two kinds of
nijiguthi. One is swaguthi and the other Guthiyadugu. Swaguthi is the guthi created by the
donor for taking care of chibaha (small chaityas), phalacha (resting places), and to make
arrangement of preserving ornaments of temples, worships, feasts. There are no guthiyars in
this guthi. Some Guthis which have the number of guthiyars have guthiyars upto 2500
members.
Religious Guthi
In fact, most of the Guthis were created to do essential works after the completion of worship
rituals. Even then, guthis which confine their activities to worship of deities are religious
guthis. Busada (consecration) and recitation Guthis, dhalan (observance)
guthi, Panchadan are religious Guthis.
Service - oriented Guthi
The guthi that was created for providing service to the society is called service-oriented
society. Such guthis are sigu (for funeral service) Latwankegu (serving the water), sithi, etc.
There are also service-oriented Guthis which feed corn to the monkey and to the cows taken
in the procession during the Gaijatra festival.
Common Guthi
The Guthi that is run by people of a certain caste is communal guthi.Degupuja (worship of
lineage deity) Acharya Guthi, Bare (Shakya-Vajracharya), Kasa (Kansakar), Nhayasasayami
(700 sayamis) are communal guthis.
Entertainment - oriented Guthis
Guthis that give prominence to entertainment along with religious feeling are entertainment -
oriented guthis. Nasaguthi is a uthi in which feast is served after worshipping Nasadyah (the
Newars god of music and dance). In the Nasaguthi guthiyars gather together, sing song, play
musical instruments and dance. That is why it is called entertainment - oriented Guthi.
Periodic or seasonal Guthi
Purva sewa, Punhi sewa (rituals performed during the Full Moon Day), chahare sewa (ritual
performed on the fourth day of month) which were observed for some years but were
discontinued are called periodic Guthis.
4. Kacha guthi
In important Guthis like Deochagu, members of Guthis like Vajiju, Chyagu,
Jusinaju participate. Guthis under a big Guthi are called kacha (branch) Guthis.
2. REVIEW OF GUTHI BILLS 2019
In 1964, the government set up a corporation the Guthi Sansthan to nationalize all Guthi land.
There was little opposition then, as public unrest those days was rare and easily suppressed.
With all the endowed land that the government had nationalized, the Sansthan would generate
revenue by leasing land out to individuals and companies or by building business complexes
to rent. The income would go towards partially funding rituals and festivals. Today, the
Sansthan currently oversees 1.45 million ropanis of land across the country with some 2,335
public Guthis incorporated under it. The numbers are only expected to grow once the Survey
Department prepares its final report.
It was unfortunate that the Sansthan had remained idle without generating income in the
name of property protection, the minister said while expressing readiness on the ministry’s
behalf to foster development of the Sansthan. Then, earlier this year, on April 29, Minister of
Land Management, Cooperatives and Poverty Alleviation Padam Kumari Aryal tabled a bill
at the Upper House that would consolidate all acts and amendments related to guthis. But the
bill also proposed a powerful commission to replace the Guthi Sansthan and to nationalize all
Guthis, both public and private, and regulate all religious site.
The Guthi Bill 2075 proposed by Nepal Minister of Land Management, Cooperatives
and Poverty Alleviation Padma Kumari Aryal aimed to:
Nationalize all Guthis – public and private
Consolidate all the acts and amendments related to guthis
Replace the Guthi Sansthan – a government authority accountable for all guthis
in the country
Regulate all religious sites
The Guthi bill in Nepal proposed the following provisions:
According to Article 26 of the Nepali constitution, the bill violates the
constitutional rights of Nepali citizens, which states that every religious
denomination has the right to operate and protect its religious sites and guthis
Section 23 and 24 of the Guthi Bill gives the concerned authority control over all
rights and responsibilities of the Guthi, which includes trustee rights, previous
documentation and agreements including court orders.
Guthi Bill section 4 states that all private Guthis should be nationalized, which
Guthi trustees say is insensitive and disregards the different Guthis and their
5. functions in the Newar society. Private Guthis are controlled and run by family
members of the same lineage, with no interference from outsiders.
3. STREET VS GOVERNMENT
Since then, the Guthi Bill has received serious objection from members of Kathmandu
Valley’s Newar community, who have been holding protests, mass meetings and rallies
calling for the immediate withdrawal of the bill. The Guthi Bill, which is currently with the
Upper House, proposes repressive provisions that would nationalise both private and public
guthis, regulate all religious sites, and replace the Sansthan with a powerful authority. The
Newar community sees this as the final straw in the systematic erosion of indigenous Newar
culture and rights by the state.
Guna Raj Luitel, editor of the Nagarik newspaper, said that the government was showing
"authoritarian" tendencies.
"We are seeing is that the government feels it can do anything with its majority in the
parliament. It is seeking to concentrate power while silencing the people," Luitel said.
According to trustees, the bill violates the constitutional rights of citizens as Article 26 (2) of
the constitution says that every religious denomination shall have the right to operate and
protect its religious sites and religious guthi.
But Sections 23 and 24 of the Guthi Bill are riddled with contesting and ambiguous
provisions that will allow the proposed authority to take over all rights and responsibilities of
the guthi, including all trustee rights. The bill would take precedence over all other rights,
documents and past agreements, even court orders.
Section 4 (6) of the bill also proposes nationalizing and regulating all private Guthis, which
trustees say is insensitive and in utter disregard of the different kinds of Guthis and their
functions in Newar society.
Private Guthis are exclusively for family members who share the same lineage and outsiders
are barred from the guthi’s rituals.
"They are attacking our heritage. Guthi has been part of our culture for generations and we
will not let the government take it away," protester Nani Maiya Maharjan told AFP news
agency.
Aryal submitted a proposal on annulment of the Guthi bill from the National Assembly on
June 18, 2019, after succumbing to pressure from all sides.
“A resolution has been expressed on behalf the government that it will not waver an
inch to work in deference to the spirit and sentiment linked with ‘our religion, customs,
values, and heritages like temples and shrines,” Aryal said.
The Minister added that the government had no intention to harm or hurt the religion
and culture, as well as the spirit and sentiment of Guthis in various communities, while
addressing lawmakers at the discussion on Ministry of Land Management, Cooperatives
and Poverty Alleviation’ of Appropriations Bill, 2076.
6. 4. CONCLUSION
Under the influence of the present education system which relies much upon materialism, the
emerging youths of Newar population have started calling their traditional religion and
culture as conservative and outdated. They have virtually forgotten what truly constitutes
Newar Buddhist society. The income from the Guthi land is dwindling gradually. The land,
the source of income, for the Guthis, has been confiscated for some reason or other. The
government has not taken any initiative to preserve the Guthis run by Buddhists. Instead of
preserving them, the government is uprooting the very foundation of Guthis by acts such as
land acquisition. In such a critical period, the guthiyars have to be aware of the challenge of
time. They have to bring timely reforms in Guthi management for continuing the Guthis. If
this cannot be done, the Guthi tradition may disappear.
5. REFERENCES
[1] Regmi, Mahesh Chandra (1976). Landownership in Nepal. University of California Press.
p. 252. ISBN 9780520027503.
[2] Bernhard Kölver and Hemraj Śakya, Documents from the Rudravarna-Mahävihära, Pätan. 1. Sales
and Mortgages (1985), esp. disc. on pp. 18–21.
[3] John K. Locke, Buddhist Monasteries of Nepal (Kathmandu: Sahayogi Press, 1985), esp. pp. 10, 14,
and passim
[4] Gellner, David (2010). SANA GUTHI AND THE NEWARS: Impacts of Modernization on
Traditional Social Organizations
[5] Bajracharya, P.R., 1998, "Role of Guthi in Newar Buddhist Culture", Paper presented in
Newari during “Conference on the Buddhist Heritage of Nepal Mandala” held in Kathmandu,
Nepal, Available at http://www.aioiyama.net/lrc/papers/cbhnm-ppr6.htm accessed on 23rd
Nov, 2009
[6] Phanindra Ratna Vajracharya, "Role of Guthi in Newar Buddhist Culture” (1998 conference paper
summary)