By Leela Prasad
Leela Prasad's riveting booklet offers daily tales on matters comparable to deities, ascetics, cats, and cooking in addition to stylized, publicly brought moral discourse, and indicates that the learn of oral narrative and function is key to moral inquiry. Prasad builds on greater than a decade of her ethnographic learn within the recognized Hindu pilgrimage city of Sringeri, Karnataka, in southwestern India, the place for hundreds of years a colourful neighborhood tradition has flourished along a convention of monastic authority. Oral narratives and the seeing-and-doing orientations which are a part of lifestyle compel the query: How do members think the normative, and negotiate and exhibit it, whilst normative resources are many and diverging? ethical persuasiveness, Prasad indicates, is in detail tied to the aesthetics of narration, and mind's eye performs a necessary function in shaping how humans create, refute, or relate to "text," "moral authority," and "community." Lived understandings of ethics preserve notions of textual content and perform in flux and lift questions on the structure of "theory" itself. Prasad's cutting edge use of ethnography, poetics, philosophy of language, and narrative and function experiences demonstrates how the ethical self, with a potential for creative expression, is dynamic and gendered, with a old presence and a political company.
Read Online or Download Poetics of Conduct: Oral Narrative and Moral Being in a South Indian Town PDF
Best hinduism books
In My Gita, acclaimed mythologist Devdutt Pattanaik demystifies The Bhagavad Gita for the modern reader. His designated approach—thematic instead of verse-by-verse—makes the traditional treatise eminently obtainable, mixed because it is along with his trademark illustrations and straightforward diagrams.
Leela Prasad's riveting publication provides daily tales on topics corresponding to deities, ascetics, cats, and cooking besides stylized, publicly brought moral discourse, and indicates that the research of oral narrative and function is vital to moral inquiry. Prasad builds on greater than a decade of her ethnographic study within the recognized Hindu pilgrimage city of Sringeri, Karnataka, in southwestern India, the place for hundreds of years a colourful neighborhood tradition has flourished along a practice of monastic authority.
An unabridged variation, to incorporate: the fabric vs The non secular brain - who're our relationships - inspiration Currents - a technique to domesticate braveness - glance ahead! - God within the bushes - a few legislation of beauty and health - Museum and Menagerie Horrors - The God in your self - therapeutic and Renewing strength of Spring - Immortality within the Flesh - charm of Aspiration - The Accession of recent notion
This pretty booklet opens a magical window at the devotional event of ecstasy. Sharing soul-awakening prayers and affirmations born without delay of his excessive own nation of God-communion, the prestigious writer of Autobiography of a Yogi indicates readers easy methods to in achieving their very own ecstatic conception of the Divine.
- Beyond Hindu and Muslim: Multiple Identity in Narratives from Village India
- Hare Krishna Transformed
- Sandalwood and Carrion: Smell in Indian Religion and Culture
- The philosophy of sādhanā : with special reference to the Trika philosophy of Kashmir
Additional resources for Poetics of Conduct: Oral Narrative and Moral Being in a South Indian Town
21 Two wonderful folkloric collections immediately come to mind. Kirin Narayan shows how Swamiji, a holy man in Nasik (western India), with great compassion, humor, and wisdom employs storytelling to enliven moral teaching. While sometimes Swamiji’s stories resemble known literary story traditions, his stories are ultimately narrations that are deeply sensitive to the situational contexts of the listening audience. 22 More recently, in a hundred oral tales shared with him in various villages in Tamilnadu, Stuart Blackburn ﬁnds that the tales are explicitly moral in orientation and reﬂect not only moral content but tellers’ perspectives on that content.
26 While brahmans, and the few Jains in Sringeri, live in the immediate area around the matha, Hindus of other castes (Vokkaligas, Vishwakarmas, and Bunts, for example) and Muslims, many of whom have generational ties with Sringeri, live in different parts of the town. These generational ties, I learned, are quite signiﬁcant and deep, shaping interreligious dialogue and coexistence. I showed up unannounced one mid-morning at the house of Ziya Ahmed, who was well known in Sringeri as a respected member of the Muslim community and also as former vice president of Sringeri’s municipal council from 1979–1981.
As I walked around the temple more recently in June 2004, looking at sculptures that had been freshly washed in the light drizzle that had set in, Shamanna, the caretaker of the basadi, told me that some of the statues in the pillared courtyard (the navaranga) had been brought from ruins of basadis around Sringeri. Plans were underway for renovation, but the funds were slow in coming. All the same, the sanctum had been completed, renovated with new ﬂooring, puja was being conducted daily. The annual Jain celebration at Mahavir Jayanti clearly indicates that Sringeri’s Jainism is an ongoing tradition.