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| Srl | Item |
| 1 |
ID:
179991
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| Summary/Abstract |
On 3 September 2004, during the Pavitrotsava temple festival which serves to erase all ritual mistakes committed during the previous year, the manager of the Varadarāja Perumāl temple in Kanchipuram was brutally murdered. This murder constituted both a criminal act and a religious offence. In outlining its aftermath, this article analyses the highly dynamic responses to this multifaceted transgression, which depend on and signal the interaction between political power and religious authorities specific to time and place.
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| 2 |
ID:
100686
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| Publication |
2010.
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| Summary/Abstract |
Nostra Aetate, Vatican II's declaration on the Church's relationship with other religions, initiated a new stage in Catholic-Jewish relations. This relationship has been one marked by dialogue and the search for common ground. This has been continued by Pope Benedict. This same Pope has suggested that the documents of Vatican II can be interpreted through a hermeneutic of renewal in continuity or a hermeneutic of rupture. In this essay Nostra Aetate is examined through these two hermeneutics, and suggests that dialogue has become detached from evangelization. Pope Benedict's call for a Court of the Gentiles, borrowing from Judaism and the Temple, is examined and offered as useful for a new stage in Catholic-Jewish relations. The Court of the Gentiles provides us with new channels of dialogue and places the person of Jesus at the centre, as attempted by Rabbi Jacob Neusner. Finally, the mariological dimension of Nostra Aetate and Pope Benedict's writings is presented as an essential aspect of Catholic-Jewish dialogue which has been neglected.
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| 3 |
ID:
180263
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Jaffna District, Sri Lanka, has faced enormous socio-economic difficulties since the civil war ended in May 2009. But in contrast to the visible and apparent infrastructural destruction that characterises much of the District, there is a striking number of newly built Hindu temples. The majority of these new temple constructions are linked to diasporic engagement, philanthropy and giving. Through a Maussian lens, this article provides insights into how the gift of a temple enables people in the diaspora to give something back to local socio-cultural structures, in order to reposition them in relation to their places of origin. However, the Maussian ‘gift’ not only serves the giver; it also impacts on the receiver. The article therefore asks: How does the receiver use these temples? What impact do the temples have on the socio-economic and cultural environment? How are they commodified? Three in-depth case studies will help to provide answers to these questions and to better understand the long-term impact of the gift of temples in post-war Jaffna.
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| 4 |
ID:
092471
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| 5 |
ID:
101453
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| 6 |
ID:
093592
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| 7 |
ID:
133465
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| Publication |
2014.
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| Summary/Abstract |
In the middle of India's southernmost state of Tamil Nadu is the hamlet of Koovagam--a spit of dry dust surrounded by two empty rice fields and crisscrossing dirt pathways that converge like veins into the heart of town. At the center is a temple--a modest structure adorned with statues of gods and goddesses, where incense sticks burn. Surrounding the temple are market stalls that, on a normal day, offer displays of spices, flour, and seasonal fruits and vegetables for the town's handful of residents. But, on the full moon of the Chithirai month of the Tamil calendar, generally late April or early May, flamboyant arrays of offerings, religious figurines, and refreshments fill the stalls for tens of thousands of townsmen, women, children, and Aravanis, or transgender pilgrims.
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| 8 |
ID:
158567
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| Summary/Abstract |
Our title quotation is taken from an interview with the chief trustee of a leading Hindu temple in south London, and captures the curious mixture of philanthropy, politics, and individual ambition that has emerged around Sri Lankan Tamil temples in the diaspora. During the long years of civil war, temples became centres of mobilization for the growing Tamil diaspora, and were often accused of channelling funds to the LTTE (Liberation Tigers of Tamil Eelam) and its various front organizations. Since the end of the war, in 2009, the same temples now support orphanages and other good works in Sri Lanka, and their efforts are starting to be emulated by temples in Sri Lanka itself. At the heart of our article is a dispute between the UK Charity Commission and the chief trustee of a London temple, who is accused of misuse of temple funds and ‘failure to dissociate’ the temple from a terrorist organization. A close reading of the case and its unexpected denouement reveals the difficulties of bounding the zone of philanthropy.
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