Globalization has led to rapid economic growth and rising prosperity in India, creating an urban middle class. However, contrary to predictions, this class has become more religious rather than less. Hinduism legitimates Indian nationalism and the middle class's newfound consumerism. It reconciles traditional renunciation of desires with materialism by teaching that desires reflect divinity when used to motivate work. Similarly, modernized versions of Hinduism allow rituals to "spiritually balance" consumerism. This has contributed to a "Hindu ultra-nationalism" but also widening divisions with religious minorities.
Presentation prepared for a series of lectures on Fundamentalism for PS 240 introduction to Political Theory at the University of Kentucky, Spring 2007. Dr. Christopher S. Rice, Instructor.
Presentation prepared for a series of lectures on Fundamentalism for PS 240 introduction to Political Theory at the University of Kentucky, Spring 2007. Dr. Christopher S. Rice, Instructor.
A-Level Psychology: Institutional Aggression - New SpecW S
Revision Notes for Multi-Store Memory Model suitable for AQA A2 Psychology and compatible for the New Specification :)
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A-Level Psychology: Multi Store Memory Model - New SpecW S
Revision Notes for Multi-Store Memory Model suitable for AQA AS and A2 Psychology and compatible for the New Specification :)
These revision notes cover the whole specification, so by going over them you should have enough content for your exams.
Nigeria is a secular state in theory, religion supremacy functions has been the expression of political identity and facts obviously in conflicts over resources, land, and political offices. Increasing clashes between religious groups, predominantly Muslim and Christian have taken the nation from what used to be peaceful coexistence to violent disharmony. For the course of this paper, region in politics is as old as the history of the Nigerian state. What is new in the current exclusion is the extent to which religion dominates national life. The myth of the secular Nigerian state that purports to separate the institutions of religion from those of the government has failed to translate into reality. Indeed, there is evidence to show that Nigeria's troublesome religious conflict, especially during election and beyond will negatively affect national development. It is against this backdrop that the paper traces the historical and contemporary issues of religion plurality in the challenge of national development, with particular attention to the security dilemma for Nigeria in the 21st century, paying attention to the growing influence of the unchecked religion in politics, and its significance to modern politics and how this accounts for increasing manners of conflict in Nigerian states. This paper therefore makes some recommendations and concludes that there cannot be any meaningful national development without proper interreligious peace and harmony.
This books has a magnitude of information when it comes to Hinduism, Indian thoughts, our sacred scriptures, Indian philosophy etc. It sets a benchmark even higher in exposing the western attacks on Indian in a more detailed and sophisticated manner. It is not a regular tell-tale of India’s glorious past or our vase knowledge of philosophy or the mastery of the Sanskrit language. It focuses on the western view of India and how it has become wrong on so many levels, leave alone injecting the false doctrines. This book makes the westerners to see the real Indian side from an Indian point of view, rather than a typical western.
This book details out monotheism vs. polytheism, one sacred book vs. hundreds of religious book, history-centric religion vs. Sanathana dharma, Prophetic religion vs. Free –to-choose type of religion. The arguments are brilliant in order to state the truth and what is believed to be true.
In conclusion, none of the disagreements from the book dismisses the importance of Being Different. The most important aspects of the book are, as it reverses the gaze towards the west and evaluate it using the Dharmic paradigm. It will make every Indian Proud – Being Different & Being Indian.
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Dive into the world of AI! Experts Jon Hill and Tareq Monaur will guide you through AI's role in enhancing nonprofit websites and basic marketing strategies, making it easy to understand and apply.
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
Exploiting Artificial Intelligence for Empowering Researchers and Faculty, In...Dr. Vinod Kumar Kanvaria
Exploiting Artificial Intelligence for Empowering Researchers and Faculty,
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at Integral University, Lucknow, 06.06.2024
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Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
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This slide is special for master students (MIBS & MIFB) in UUM. Also useful for readers who are interested in the topic of contemporary Islamic banking.
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Normal Labour/ Stages of Labour/ Mechanism of LabourWasim Ak
Normal labor is also termed spontaneous labor, defined as the natural physiological process through which the fetus, placenta, and membranes are expelled from the uterus through the birth canal at term (37 to 42 weeks
2. India
Globalisation has brought rapid economic
growth and has seen India become important
in politics and prosperous.
Nanda examines the role of Hinduism in
legitimating the rise of a new Hindu ‘ultra
nationalism’ and the prosperity of the middle
class.
3. Hinduism and Consumerism
Globalisation created a prosperous, urban, scientifically
educated middle class. These are the people
secularisation theorists predicted would abandon religion
first. But, Nanda observes this class continue to believe in
the supernatural.
The Centre for the Study of Developing societies found (30%
of) Indians are becoming more religious. It also found that
“urban educated Indians are more religious than their rural
and illiterate counterparts”.
4. Nanda notes it is becoming fashionable to be
religious. The religious middle class are also
attracted to what were once low status village
Gods and Goddesses who the poor
worshipped. This is because these deities are
seen as being more responsive to peoples
needs.
5. Nanda examines what motivates the
sophisticated, urban middle class to believe in
miracles and supernatural beings. She rejects
poverty or existential security as they aren’t poor
and that religiosity is a defence against
modernisation and Westernisation. The Indian
middle class are optimistic about what
globalisation brings them. She argues their
increasing religiosity is the result of their
ambivalence about their new wealth.
6. This ambivalence stems from tension between
the traditional Hindu belief of renunciation of
materialism and wordly-desires and the new
prosperity of the middle class. This is resolved
by the modern holy men and TV gurus to
whom they turn and who preach the message
that desire is not bad, but a manifestation of
divinity that motivates people to do things.
7. Similarly, they dispense business-friendly versions of
Hinduism and take the edge off guilt by teaching
middle class consumerism can be ‘spiritually
balanced’ by paying for the performance of
appropriate (and extravagant) rituals.
Modern versions of Hinduism therefore legitimate
the position of the middle class and allow them to
adjust to globalised consumer capitalism.
8. Hindu Ultra-Nationalism
Nanda looks at the role of Hinduism in
legitimating a triumphant version of Indian
nationalism.
The Pew Global Attitude found 93% agreed with:
“Our people aren’t perfect but our culture is
superior to others”
This percentage is higher than any other
country.
9. Nanda notes India’s success in the global
market is increasingly attributed to the
superiority of ‘Hindu values’ which the media
promote and the idea that Hinduism is the
essence of Indian culture and identity.
In this Hindu ‘ultra nationalism’, the worship of
Hindu Gods has become the same as
worshipping the nation of India; Hinduism has
become a civil religion.
10. But, she notes this is creating a widening gulf between
Hindu and non-Hindu minorities. Hinduism also
penetrated public life, so that the supposedly secular
state is increasingly influenced by religion. ‘Hindu
sciences’ (e.g. Astrology) are being taught in education
and are being used to predict natural disasters; the
Ministry of Defence is sponsoring research into weapons
with magical powers (mentioned in ancient Hindu texts);
the Health Ministry is investing in research into cow
urine as a cure for every ailment (cows are sacred in
Hinduism)
11. East Asia
The success of capitalism in East Asia led some
sociologists to argue religion played a similar role to
Calvinism in its development. Redding sees the spirit of
capitalism amongst Chinese entrepreneurs in tiger
economies as having ‘post-Confucian’ values which
encourage hard-work, self-discipline and commitment to
education and improvement. The effect of this value
system is that it leads to economic productivity and the
accumulation of Capital.
12. Pentecostalism in Latin America
Berger argues Pentecostalism in Latin America
acts as a ‘functional equivalent’ to Weber’s
Protestant ethic. That is, it encourages the
development of capitalism (like Calvinism). He
concludes Pentecostalism has a strong affinity
with modern capitalism. Berger agrees it is
necessary to promote economic development
and raise society out of poverty. This process
can be led by an active minority with this-wordly
ascetism.
13. Pentecostalism: Global & Local
Lehmann distinguishes between two phases in
the Pentecostalism expansion
1st Christianity accompanies colonisation
and was imposed on the indigenous
populations by conquest, often forcibly
suppressing local religions
2nd it has spread as it gained a popular
following from below
14. Lehmann attributes the success of
Pentecostalism as a global religion in part to
its ability to ‘plug into’ and incorporate local
beliefs. It preaches a similar message
worldwide, but uses symbolism and imagery
drawn from local cultures and existing beliefs.
It creates new local religious forms, rather than
replacing existing ones. It appeals to the poor
and uses global communication to spread its
message.
16. Huntington (neo-conservative) thinks conflicts such as
9/11 have intensified since the collapse of communism
in 1989 and are symptoms of the ‘clash of civilisations’.
He identifies 7 civilisations
Western
Latin America
Confucian
Japanese
Islamic
Hindu
Slavic-Orthodox
17. Each civilisation has a common cultural background and
history and is closely identified with one of the world’s
great religions.
Shared religion creates social cohesion within
civilisations but can cause conflict between them.
18. Religious differences have become a source of identity...
With the fall of communism, political differences between nations
have become less important as a source of identity
Globalisation has made nation-states less significant as a source of
identity, creating a gap that religion has filled
It also makes contact between civilisations easier and more
frequent, increasing the likelihood of old conflicts re-emerging
19. In Huntington’s view, religious differences are creating a
new set of hostile ‘us and them’ relationships with
increased competition between civilisations for
economic and military power. He sees religious
differences as harder than political ones to resolve as
they are deeply rooted in culture and history.
Huntington sees History as a struggle of ‘progress against
barbarism’. He believes the West is under threat and
predicts growing conflict between ‘the West and the
rest’. He fears the emergence of new anti-Western
military alliances and urges the West to reassert its
Christian identity.
20. Criticisms
Jackson sees his work as an example of Orientalism –
a western ideology that stereotypes Eastern nations and
people as untrustworthy and inferior.
Casanova argues he ignores important religious
divisions with the ‘civilisations’
Horrie and Chippindale see the ‘clash of civilisations’
as a grossly misleading neo-conservative ideology that
portrays the whole of Islam as an enemy. In reality, only
a tiny minority of Muslims are remotely interested in a
‘holy war’ against the West.
Armstrong argues hostility towards the West doesn’t
stem from Fundamentalist Islam but is a reaction to
Western foreign policy.
21. The Real Clash of Civilisations?
Using data from the World Values survey, Inglehart and Norris
conclude the issue that divides the West from the Muslim world is
sexuality, not democracy. There are great differences in attitudes
when it comes to abortion, gender equality, divorce and gay rights;
Western attitudes are liberal whilst Muslim’s are traditional.
Inglehart and Norris comment that in the last decade, democracy has
become the political ideology to gain global appeal. But, there is no
global agreement about self-expression values. In their view, ‘these
divergent values constitute in the real clash of civilisations between
Muslin societies and the West’