Safety net or debt net?: ties between marketing and credit in coastal Bangladesh

Three fishing communities in coastal Bangladesh namely: 1) Hindu community near Chittagong; 2) Muslim community in Rehania; and 3) Bhuddist community of Rakhaipara were studied, and each shared the same credit marketing system.

A criação dos números e sua evolução Matemática: de escrava a rainha das ciências.

Este trabalho aborda, de maneira bem sucinta e objetiva, a história da evolução dos números desde o primeiro risco em um osso, até chegar na forma atual como os conhecemos. Ao longo de aproximadamente 30.000 anos de existência, os sistemas de numeração, suas bases e representações sofreram inúmeras modificações, adequando-se ao contexto histórico vigente. Podemos citar a mentalidade científica da época, a necessidade da conquista de territórios, religiões e crenças e necessidades básicas da vida cotidiana. Deste modo, mostramos uma corrente histórica que tenta explicar como e porque a ideia de número se modifica com o tempo, sempre tendo em vista os fatores que motivaram tais mudanças e quais benefícios (ou malefícios) trouxeram consigo. Com um capítulo dedicado a cada uma das mais importantes civilizações que contribuíram para o crescimento da matemática e, sempre que possível, em ordem cronológica de acontecimentos, o leitor consegue ter uma boa ideia de como uma civilização influencia a outra e como um povo posterior pôde apoiar-se nos conhecimentos adquiridos dos antepassados para produzir seus próprios algorítimos e teoremas.

Compulsory heterosexuality and Caribbean queer identities: an investigation of Achy Obejas's Memory mambo and Shani Mootoo's Valmiki's daughter

Esta dissertação pretende investigar de que forma idéias construídas socialmente impõem a heterossexualidade e afetam indivíduos não heterosexuais das ilhas Caribenhas, conforme ilustrado nos romances Memory Mambo, da Cubana-Americana Achy Obejas e Valmikis Daughters, da Trinitária-Canadense Shani Mootoo. Este trabalho se concentra na análise de políticas sexuais ligadas à homossexualidade tanto nas ilhas do Caribe quanto nos Estados Unidos da América. Em Memory Mambo, a protagonista Juani Casas deseja entender como sua condição de exilada cubana molda sua identidade sexual e como seu lesbianismo afeta seus relacionamentos familiares e amorosos. Reconstruindo sua história através de uma memória não confiável, Juani procura descobrir como sua sexualidade e sua nacionalidade estão ligadas, para que ela possa conciliar as duas. Em Valmikis Daughter, Viveka Krishnu e seu pai Valmiki Krishnu tentam esconder seus verdadeiros desejos por causa dos comportamentos supostamente corretos que foram designados tanto para homens quanto para mulheres em Trinidad, e mais especificamente na sociedade indo-caribenha. Pai e filha sofrem com a opressão e tentam não se tornarem vítimas de homofobia constante, ele escondendo sua sexualidade e ela deixando a ilha. Assim, através da representação literária, Obejas e Mootoo participam de uma discussão necessária sobre as consequencias das políticas sexuais na construção identitária de Caribenhos que vivem nas ilhas ou em destinos diaspóricos

青藏高原东部混农季节性放牧及其对高山林线格局的影响

混农季节性放牧（agropastoral transhumance）通过作物种植和畜牧生产相结合的方式对不同海拔高度带上的资源进行相互补充利用，在亚洲兴都库什地区、青藏高原、横断山、东部及南部非洲、南美安第斯地区等具有悠久的历史。这种传统的生计系统几千年以来一直是居住在该地区的人类社会和自然生态系统相互作用的主要形式之一。这种传统的资源利用方式与山地自然植被以及特殊的山地人类文化和社会特征具有密切的协同演变关系。认识和理解这一关系，是山地生态学和人类学的核心科学问题之一。近年来，山地生态系统的多重功能性及动态演变对山区社会经济可持续发展的重要意义受到人们的不断关注。本文通过对云南省德钦县的12个自然村的混农季节性放牧以及对云南德钦、四川壤塘等山地植被格局特别是高海拔地带植被格局的的详细调查，探讨青藏高原东缘地区混农季节性放牧的主要特征、系统构成及相互关系，及其在全球变化、经济全球化和市场化及现代化过程中的变化趋势，分析混农季节性放牧与高山林线格局及生态系统的互动关系，旨在探讨山地地区人类活动与自然生态系统之间的互动关系，从而为山区社会经济可持续发展、环境建设和生物多样性保护等国家战略提供理论依据。 调查结果表明，混农季节性放牧是一种适应青藏高原东部高山峡谷地区环境因子及自然资源呈明显的垂直分布、资源数量稀少而时空分布异质性极高的生存环境的一种传统经济形式。这种传统的畜牧业的主要生产目的仍然是提供当地基本生存所需的产品，饲养牲口的种类和数量取决于农户的当地需求并且受资源的限制，因而维持在比较低的水平的。分布在不同海拔高度的放牧资源在一年中被牲口利用的时间也不同，互为补充，共同构成混农季节性放牧的资源基础。根据各社区永久居住点的位置和该村的土地资源特别是牧草地资源的分布范围，牲口迁移的距离和格局有较大的差异。。天然牧场仍然是最主要的畜牧业生产资源。混农季节性放牧中的农业系统和牧业系统互为补充，共同构成调查地区完整的的生计系统，农耕活动为放牧活动提供精饲料如粮食等和冬季饲料如秸秆， 其数量往往成为家庭畜牧业生产规模的主要决定因子之一。 通过对牲口数量和结构、牲口的时空迁移格局、牧业活动在整个经济活动中的相对重要性以及牧业活动和作物种植的关系方面的研究分析，混农季节性放牧在近几十年发生了深刻的变化。主要表现在牲口数量总体下降，牲口组成发生变化，牲口移动性降低、牧业活动的经济重要性下降以及牧业活动和种植活动之间的相互依存度降低等。上述变化的根本驱动力是发生在当地、地区及全球尺度上的环境、政治、社会经济、技术和文化等的变化，从而造成当地群众畜牧生产目标、土地利用和劳动力的分布等发生了变化。当地生计系统发生的改变可能会带来对方面而深刻的政治、社会经济、文化和生态影响。 混农季节性放牧这种古老的传统生计策略面临着许多挑战，如冬季饲料短缺、草场退化、缺乏市场竞争力、经济重要性降低、对年轻人缺乏吸引力、国家缺乏专门的政策指导等。与此同时，经济全球化、市场经济、新技术的应用、替代生计机会的增加、国家对于山地生态系统的作用的重新定位等也为传统生计系统转型、实现社会与生态共赢创造了机遇。 混农季节性放牧活动对亚高山及树线交错带生态系统系统的互动方式主要体现在以下几个方面：（1）牲口啃食、践踏等影响森林群落更新，改变森林群落的组成和结构，从而影响森林群落的演替进程和植被格局。林线边缘是搭建夏棚的首选地点，因此林线及树线交错地带就成了牲口活动的主要场所之一；（2）利用火烧开辟、维持和改良高山牧场； 3）在亚高山火灾迹地的放牧活动能够阻止火烧迹地的顺向演替； 4）牧民在林线附近获取建材和薪材等活动影响高山林线附近森林的结构和功能。 在调查区域，梅里雪山、白马雪山、甲午雪山的林线海拔高度在4200-4300m之间； 四川雅江、理塘一线，林线位置多在4300-4400m；四川壤塘二林场一带的林线主体在4100-4200m，在个别地区达到4300m； 在贡嘎山的南坡和东坡一带，林线位置在3600-3700m；而在四川松潘一带，林线位置主体在3700-3800米左右。树线高度的分布趋势和林线一致。混农季节性放牧及其有关人类利用活动使研究地区很多地方高山林线降低、树线交错带宽变窄或消失。在研究地区，总体情况是，阳坡和半阳坡（南坡、西南坡等）的林线和树线比阴坡和半阴坡（北坡、东北坡等）低，变化幅度达20-200m。这种差异主要是为了开辟牧场而人为清除了南向坡自然林线及其以上的植被从而使林线位置下降所致。在南坡自然林线保留得比较好的地方，林线和树线依然可以达到甚至超过北坡林线和树线的高度。放牧活动抑制了高山林线带火烧迹地的天然更新，从而使林线位置保持在目前的位置。 放牧活动对高山林线带森林群落更新的影响是显著的。自然林线内的乔木个体密度特别是新生苗和幼苗的密度大大高于非自然林线。没有放牧的自然林线及树线交错带内的I级个体（新生苗）密度达到725-2917株/公顷，而与之相对的处理样地内I级个体的密度只有0-228株/公顷；II级个体（高度10-50cm）也表现出类似的趋势，在没有放牧的自然林线及树线交错带样方内，其密度达到550-5208株/，而在放牧处理样方内只有14-321株/公顷。在非自然林线带样地内，在有正常放牧的样地内，完全缺乏I级个体。 从相对比例来看，没有放牧的样方内的I、II级个体在全部个体中所占的比例显著高于有放牧活动的样方。放牧使林线交错带的乔木幼苗数量显著减少，从而影响林线及树线交错带森林群落的天然更新过程。林线和树线交错带的灌木对乔木幼苗具有重要的保护作用，能够为树线树种如冷杉等幼苗的定居体提供有利的微气候环境，同时保护苗免受牲口的啃食和践踏。火烧以后接着进行放牧能够100%地抑制高山林线带的幼苗更新。 高山牧场放牧强度降低、使用时间缩短而低海拔地带放牧强度增加是研究地区混农季节性放牧系统的一个显著变化。这种变化也必然会引起各海拔带上的生态系统的变化。放牧强度的降低、生产性用火的停止将导致原来通过人工火烧而降低并通过进一步的火烧和放牧活动来维持的林线及其以上地带的灌木盖度和高度的增加，从而为林线森林群落的扩张创造条件。 青藏高原东部高山峡谷地区是我国重要的山地生态系统，在我国的生物多样性保护、生态环境建设、社会经济可持续发展战略中具有举足轻重的作用。正确认识人类特别是当地传统的生计系统与生态环境系统的互动关系是实现上述战略目标的前提。决策者必须以综合、系统的的视角协调促进社会经济可持续发展、保护生物及文化多样性和维持人、牲口和生态系统之间的平衡的多重目标。 Agropastoral transhumance, which makes a complementary exploitation of the natural resources at different altitudinal belts through a combination of migratory animal husbandry and crop cultivation, has a long history in Hindu-Kush Himalaya, Tibet Plateau, Hengduan Ranges, eastern and southern Africa and the Andes region of south America.For millennia, this traditional livelihood strategy has been one of the main forms of interaction between human societies inhabiting in these regions and their natural ecocystems. A close co-evolutionary relationship has been developed between this indigenous resources management systems and the mountain vegetation systems on the one hand and a unique set of cultural values and social features on the other. Understanding this relationship has been one of the core scientific issues in mountain ecology and anthropology. In recent years, the importance of the multiple functions of the mountain ecosystems and their dynamic changes in the sustainable socio-economic development of the mountain regions has gained increasing attention. This paper, which is based on a detailed study on the agropastoral practices of the 12 natural villages in Deqin County of Yunnan, and the mountainnn vegetation patterns in Deqin of Yunnan and Rangtang County of Sichuan, intends to reveal the major characteristics, system composition and the inter-relations of the subsystems of the agropastoral transhumance in Eastern Tibetan Plateau as well as the trends of changes of the system within the context of global changes, economic globalization and modernity process of China and analyze the relations between agropastoral transhumance and alpine ecosystem, ao as to understand the interactions between human activities and natural ecosystems of the mountains and provide theoretical basis for the national strategies in eocioeconomic development, environmental reconstruction and biodiversity conservation in the mountain regions. Results of the survey indicate that agropastoral transhumance in the investigated area is a traditional economic form that is highly adapted to the eastern Tibet Plateau where the topography features high peaks and deep gorges and where the highly variable environmental parameters and scanty natural resources exhibit a distinct vertical spectrum of distribution and great temporal and spatial heterogeneity. The main objective of pastoral management is still aimed at the production of basic goods and services of local people and thus the type and size of animals raised for each household mainly depend on local needs and are limited by the availability of natural resources. The scale of production is relatively low. Pastoral resources at different altidudinal belts are complementarily used at different seasons of a year and thus form the resources basis for agropastoral production of the study area. Migration distances and patterns vary with the location of the permanent settlements, the elevational distribution range of the resources of the villages concerned. Natural pastures (rangelands) are the main fodder resources and sumplement feedings only account for less than 5% of the total fodder consumption. Crop cultivation and pastoral activities support each other to form a complete livelihood system. The ability of the farmig lands (crop cultivation) to provide the pastoral activities with concentrates and sumplements often becomes a main factor limiting the scale of livestock production at household level. Agropastoral transhumance is experiencing drastic changes in recent decades as is reflected in the size and composition of animals, the seasonal migration pattern, the relative importance of pastoralism in the household economy and the interplays of agricultural and pastoral elements of the system. In general, there is a decline in animal population and mobility, a shift in animal composition to meet new needs arising from changed macro-economic situation, a decrease in the relative importance in the household economy and an increasing decoupling of agro&pastoral relations. The fundamental divers of these changes can be traced to environmental, social, economic, technological and cultural changes from local to global levels and such changes have further caused local changes in livestock management objectives, land use and distribution of labor forces. Changes in local livelihood systems could have profound political, socioeconomic, cultural and ecological conseuquences. Agropastoral transhumance, as an age-old traditional livelihood strategy, is facing multifacet challenges, such as winter fodder shortage, rangeland degradation, lack of market competitiveness, decrease in economic importance, lack of appreciation among the young generation and adequate policies from the government. At the same time, economic globalization, market economy, intrdoctution of new technologies, increase of alternative income generating opportunities and the national re-oreitation of policies on mountain ecosystems have all brought about new opportunities for the transformation of the traditional livelihood system and the synchronized development of local society and the environment. Agropastoral transhumance interacts with the ecosystems at the timberline and treeline ecotone mainly through the following aspects: 1)Animal browsing and stamping affect the regeneration process of the forest communities and alters the composition and structure of the forest which in turn affect the succession process and vegetation pattern of the forest communities. Forest edges are the priority locations for summer houses and therefore the timeline and treeline area becomes the major venues of aninal activities; （2）herders create, maintain and improve pastures through burning that remove the forest communities at the timeline and treeline ecotone; 3）immediate grazing on the fire sites can significantly prevent the fire sites from perogressive succession; and 4）herders harvesting of construction timber and firewoods affects the structure and functions of the forest communities at the timberline and treeline zone. Timberline position in the survey region shows geographical variations. It is around 4200-4300m in Meilixueshan, Baimaxueshan and Jiawuxueshan in Northwest of Yunnan and rises to 4300-4400m in Yajiang County and Litang County of Sichuan. In Rangtang of Sichuan, it is between 4100-4200m, though reaching 4300m in localized sites. In the southern and eastern slopes of Gongga Mountain, the timberline is only between 3600m and 3700m and in Songpan County at the upper reach of the Minjiang River the timberline is around 3700-3800m.Treeline pattern follows similar trend. In many places, agropastoral transhumance and related human activities have lowered the timberline and treeline and narrowed or removed the treeline ecotone. In the area of survey, generally speaking, timberlines and treelines are lower on the southern slopes than on the northern slopes, with a difference between 20 and 200m. This is mainly because that the use of fires to crerate pastures has removed the forest vegetation at the previous timberline and above. In fact, in many places, well-preserved forests on the south slopes have even high timberline position that the corresponding northern slopes. At subalpine zone, grazing activities could have prohibited the natural regeneration of many forest fire sites and maintained the forest position at the present level. Grazing has a significant impact on the regernation process of forest communities at the timberline zone. Natural timberline and treeline ecotone has much higher density of treeline species individuals especially the emergents and seedlings than the timberlines that are maintained by human activities. In natural timberline and treelien ecotone without grazing interference, the density of the I Class seedlings (less than 10cm in height) ranges 725-2917 /hm2; while that in the treatment plots (with grazing disturbance) is only 0-228//hm2；II Class seedlings (10-50cm）exhibit similar density trends, reaching 550-5208//hm2 in natural timberline without grazing but only 14-321//hm2 in the plots with grazing treatment. In the man-created timberlines, there is no I Class seedling at all in plots with normal grazing activities. In relative terms, in plots without grazing activities, the propotion of I Class and II Class seedlings is much higher than that in plots with grazing. Grazing activities have significantly reduced the number of seedlings in the timberline ane treeline ecotone, and thus affect the natural regeneration process of the forests. Shrubs at the timberline and treeline ecotone can effectively protect the seedlings from severe climate and animal tramping, thus increasing the survival rate of the seedlings. Grazing following fires can completely inhibit forest regeneration process at timberline. Changes in agropastoral transhumance will have great impact on the timberline and treeline pattern of the studied area. The decrease in grazing intensity on alpine pastrues and the cessation of the use of fires will result an increase in the cover and height of shrubs above the present human-maintained treeline, which will create further condition for the expansion of timberline forest communities. Eastern Tibet Plateau harbors some most important mountain ecosystems of China that are of vital importance to the country’s strategy in biodiversity conservation, environmental construction and sustainable sociaoeconomic development. A proper knowledge of the interactions between traditional livelihood systems and the ecosystems in the region is a precondition to the realization of the above strategic goals. Therefore, the decision-makers must have a holistic and systemic perspective so as to integrate the multiple objectives of promoting sustainable socioeconomic development, conserving biological and cultural diversity and maintaining the balances among people, animal population and the ecosystems.

Indian Architecture: Social and Political Challenges

The objective of this paper is to reassess the central factors which have shaped the Indian architecture. The author puts forward the concept of plurality introduced by Western art historians and argues that the diversity of the Indian architecture should not be explained in terms of religious differences, but in terms of the socio-economical situation in South Asia. He also elaborates on the Hindu caste system and its impact on the Indian architecture.

A view of the history, literature, and religion of the Hindoos : including a minute description of their manners and customs, and translations from their principal works / by Rev. W. Ward.

http://www.archive.org/details/wardshidoos00sethuoft

Resilience, Risk and Protective Factors for British-Indian Children of Divorce

This paper considers resilience as a dynamic concept by looking at risk and protective factors for children of divorce in British-Indian Hindu and Sikh families using Bronfenbrenner’s ecological model for human development. The paper draws from a qualitative study which is based on data collected on experiences of twentyone British-Indian Adult Children of Divorce to illustrate risk and protective factors within cultural ideology, community and macro contexts. The paper concludes that resilience in individuals and communities needs to be considered as a process that is influenced by the interaction of the ecological systems. Risk and protective factors cannot be categorically identified and dynamic processes need to be acknowledged within particular contexts. This is particularly important for practitioners working with minority ethnic children and families towards understanding diversity of experiences and perspectives within minority cultures.

Cold comfort at the Magh Mela: Social identity processes and physical hardship

Humans inhabit environments that are both social and physical, and in this article weinvestigate if and how social identity processes shape the experience and negotiation ofphysically demanding environmental conditions. Specifically, we consider how severe coldcan be interpreted and experienced in relation to group members’ social identity. Ourdata comprise ethnographic observation and semi-structured interviews with pilgrimsattending a month-long winter Hindu religious festival that is characterized bynear-freezing conditions. The analysis explores (1) how pilgrims appraised the cold andhow these appraisals were shaped by their identity as pilgrims; (2) how shared identitywith other pilgrims led to forms of mutual support that made it easier to cope with thecold. Our findings therefore extend theorizing on social identity processes to highlighttheir relevance to physical as well as social conditions.

Explaining effervescence:: Shared social identity and positive experience in crowds

We develop and test a dual pathway model of effervescence - the intensely positive experience of being in a crowd. The model proposes that positive feelings arise when those attending a mass event see each other as sharing a common social identity. This sense of shared identity predicts (a) crowd participants’ ability to enact their valued collective identity, and (b) the intimacy of social relations between crowd members. In turn, both of these are theorized to predict crowd members’ positivity of experience. These ideas are tested using survey data from pilgrims (n = 416) attending the Magh Mela - a month-long Hindu pilgrimage festival in north India. The findings provide clear support for the model.

Collective Participation Impacts Social Identity::A Longitudinal Study with Control Data

How does participation in collective activity affect our social identifications and behavior? We investigate this question in a longitudinal questionnaire study conducted at one of the world’s largest collective events – the Magh Mela (a month-long Hindu religious festival in north India). Data gathered from pilgrims and comparable others who did not attend the event show that one month after this mass gathering was over, those who had participated (but not controls) exhibited a heightened social identification as Hindu and increased levels of religious activity (e.g., performing prayer rituals). Additional data gathered from the pilgrim respondents during the festival show that the pilgrims’ perceptions of sharing a common identity with other pilgrims, and of being able to enact their social identity in this event, predicted these outcomes.

Lost in Transition? Emerging forms of residential architecture in Kathmandu

Kathmandu has been the last few cities in the world which retained its medieval urban culture up until twentieth century. Various Hindu and Buddhist religious practices shaped the arrangement of houses, roads and urban spaces giving the city a distinctive physical form, character and a unique oriental nativeness. In recent decades, the urban culture of the city has been changing with the forces of urbanisation and globalisation and the demand for new buildings and spaces. New residential design is increasingly dominated by distinctive patterns of Western suburban ideal comprising detached or semi-detached homes and high rise tower blocks. This architectural iconoclasm can be construed as a rather crude response to the indigenous spaces and builtform. The paper attempts to dismantle the current tension between traditional and contemporary 'culture' (and hence society) and housing (or builtform) in Kathmandu by engaging in a discussion that cuts across space, time and meaning of building. The paper concludes that residential architecture in Kathmandu today stands disoriented and lost in the transition.

Da Quinta da Holandesa ao Bairro do Armador: realojamento, integração ou ambos para a comunidade indiana?

Esta dissertação é um percurso de descoberta e de reflexão em torno da comunidade hindu residente no bairro do Armador, em Lisboa. O trabalho faz a apresentação das problemáticas do realojamento e da integração num bairro social, aplicando esses conceitos à comunidade hindu. Traçamos o percurso desta comunidade até ter chegado ao Bairro do Armador, apresentando de forma breve o que foi a Quinta da Holandesa e o que representou o realojamento na vida destes hinduss, alguns já de segunda e terceira geração. Analisamos o material recolhido no terreno, junto das pessoas que entrevistámos, para compreender melhor as dinâmicas de interação que conduzem (ou não) à integração de uma comunidade num espaço, lançando pistas de reflexão em torno das problemáticas, com a visão do bairro sobre esta comunidade e da comunidade sobre o bairro.

The nature of avidyÄ in Buddhism and VedÄ nta

This thesis deals with the nature of ignorance as it was interpreted in the Upani~adic tradition, specifically in Advaita Vedanta, and in early and Mahayana Buddhism , e specially in the Madhyamika school of Buddhism. The approach i s a historical and comparative one. It examines the early thoughts of both the upanis.a ds and Buddhism abou t avidya (ignorance), shows how the notion was treated by the more speculative and philosphically oriented schools which base d themselves on the e arly works, and sees how their views differ. The thesis will show that the Vedinta tended to treat avidya as a topic for metaphysical s peculation as t he s chool developed, drifting from its initial e xistential concerns, while the Madhyamika remained in contact with the e xistential concerns evident in the first discourses of the Buddha. The word "notion" has been chosen for use in referring t o avidya, even though it may have non-intellectual and emotional connotations, to avoid more popular a lternatives such as "concept" or "idea". In neither the Upani,ads, Advaita Vedanta, or Buddhism is ignorance merely a concept or an idea. Only in a secondary sense, in texts and speech , does it become one. Avidya has more to do with the lived situation in which man finds himself, with the subjectobject separation in which he f eels he exists, than with i i i intel lect ual constr ucts . Western thought has begun to r ealize the same with concerns such as being in modern ontology, and has chosen to speak about i t i n terms of the question of being . Avidya, however, i s not a 'question' . If q ue stions we r e to be put regarding the nature of a vidya , they would be more of t he sort "What is not avidya?", though e ven here l anguage bestows a status t o i t which avidya does not have. In considering a work of the Eastern tradition, we f ace t he danger of imposing Western concepts on it. Granted t hat avidya is customari ly r endered i n English as ignorance, the ways i n which the East and West view i gno rance di f f er. Pedagogically , the European cultures, grounded in the ancient Greek culture, view ignorance as a l ack or an emptiness. A child is i gnorant o f certain t hings and the purpose o f f ormal education , in f act if not in theory, is to fill him with enough knowledge so that he can cope wit h t he complexities and the e xpectations of s ociety. On another level, we feel t hat study and research will l ead t o the discovery o f solutions, which we now lack , for problems now defying solut i on . The East, on the o t her hand, sees avidya in a d i fferent light.Ignorance isn't a lack, but a presence. Religious and philosophical l iterature directs its efforts not towards acquiring something new, but at removing t.he ideas and opinions that individuals have formed about themselves and the world. When that is fully accomplished, say the sages , t hen Wisdom, which has been obscured by those opinions, will present itself. Nothing new has to be learned, t hough we do have t o 'learn' that much. The growing interest in t he West with Eastern religions and philosophies may, in time, influence our theoretical and practical approaches to education and learning, not only in the established educati onal institutions, but in religious , p sychological, and spiritual activities as well. However, the requirements o f this thesis do no t permit a formulation of revolutionary method or a call to action. It focuses instead on the textual arguments which attempt to convince readers that t he world in which they take themselves to exist is not, in essence, real, on the ways i n which the l imitations of language are disclosed, and on the provisional and limited schemes that are built up to help students see through their ignorance. The metaphysic s are provisional because they act only as spurs and guides. Both the Upanisadic and Buddhist traditions that will be dealt with here stress that language constantly fails to encompass the Real. So even terms s uch as 'the Real', 'Absolute', etc., serve only to lead to a transcendent experience . The sections dealing with the Upanisads and Advaita Vedanta show some of the historical evolution of the notion of avidya, how it was dealt with as maya , and the q uestions that arose as t o its locus. With Gau?apada we see the beginnings of a more abstract treatment of the topic, and , the influence of Buddhism. Though Sankhara' S interest was primarily directed towards constructing a philosophy to help others attain mok~a ( l iberation), he too introduced t echnica l t e rminology not found in the works of his predecessors. His work is impressive , but areas of it are incomplete. Numbers of his followers tried to complete the systematic presentation of his insi ghts . Their work focuses on expl anat i ons of adhyasa (superimposition ) , t he locus and object of ignorance , and the means by which Brahman takes itself to be the jiva and the world. The section on early Buddhism examines avidya in the context o f the four truths, together with dubkha (suffering), the r ole it p l ays in t he chain of dependent c ausation , a nd t he p r oblems that arise with t he doctrine of anatman. With t he doct rines of e arly Buddhism as a base, the Madhyamika elaborated questions that the Buddha had said t e nded not t o edi f ication. One of these had to do with own - being or svabhava. Thi s serves a s a centr e around which a discussion o f i gnorance unfolds, both i ndividual and coll ective ignorance. There follows a treatment of the cessation of ignorance as it is discussed within this school . The final secti on tries to present t he similarities and differences i n the natures o f ignorance i n t he two traditions and discusses the factors responsible for t hem . ACKNOWLEDGEMENTS I would like to thank Dr. Sinha for the time spent II and suggestions made on the section dealing with Sankara and the Advait.a Vedanta oommentators, and Dr. Sprung, who supervised, direoted, corrected and encouraged the thesis as a whole, but especially the section on Madhyamika, and the final comparison.

The historical game-changes in the philosophy of devotion and caste as used and misused by the Bhagavad-gita

This thesis considers that the purport of the Bhagavadgita is to prioritize the philosophy of loving devotion to God (bhakti), not the propagation of color-coded-caste (varna system). The distinction between bhakti and caste becomes clear when one sees their effect on human life and on the society. Jnana and karma, two of the other polarities with which the Gita contends, finally support bhakti towards betterment, not deterioration, if done selflessly and with balance. Caste, however, is a totally different tension, which is always detrimental to the well-being of the person and the society. In the Gita, the devotees' mystical or emotional love of, God apprehends their ~ oneness with the Supreme God and with all beings, and transcends the pitiless segregation of the caste system, and opens the path of salvation to all irrespective of race, color, caste, class or gender in life. In spite of much opposition from orthodoxy, the bhakti movement spread allover India, and bhakti itself rose to the level of orthodoxy and has become the faith of millions of people especially of the south, and surprisingly, of even of those of the so called highest caste. And yet, caste still remains as an indelible mark of every Hindu, even after they change their religion. Although caste is less venomous now, it is still openly present in all walks of Indian life and shows up its ugly head at important moments such as marriage, elections for public office, admission to school or employment. True, bhakti is the antidote for. caste; but only real bhakti can remove caste completely, not mere lip-service to it. This thesis claims that bhakti is the deliberate major thrust of the teaching of the Gita while caste seems to be a contradiction of this thrust.

Towards a philosophical reconstruction of the dialogue between modern physics and Advaita Vedanta : an inquiry into the concepts of akasa, vacuum and reality

Vers la fin du 19ème siècle, le moine et réformateur hindou Swami Vivekananda affirma que la science moderne convergeait vers l'Advaita Vedanta, un important courant philosophique et religieux de l'hindouisme. Au cours des décennies suivantes, suite aux apports scientifiques révolutionnaires de la théorie de la relativité d'Einstein et de la physique quantique, un nombre croissant d'auteurs soutenaient que d'importants "parallèles" pouvaient être tracés entre l'Advaita Vedanta et la physique moderne. Encore aujourd'hui, de tels rapprochements sont faits, particulièrement en relation avec la physique quantique. Cette thèse examine de manière critique ces rapprochements à travers l'étude comparative détaillée de deux concepts: le concept d'akasa dans l'Advaita Vedanta et celui de vide en physique quantique. L'énoncé examiné est celui selon lequel ces deux concepts pointeraient vers une même réalité: un substratum omniprésent et subtil duquel émergent et auquel retournent ultimement les divers constituants de l'univers. Sur la base de cette étude comparative, la thèse argumente que des comparaisons de nature conceptuelle favorisent rarement la mise en place d'un véritable dialogue entre l'Advaita Vedanta et la physique moderne. Une autre voie d'approche serait de prendre en considération les limites épistémologiques respectivement rencontrées par ces disciplines dans leur approche du "réel-en-soi" ou de la "réalité ultime." Une attention particulière sera portée sur l'épistémologie et le problème de la nature de la réalité dans l'Advaita Vedanta, ainsi que sur le réalisme scientifique et les implications philosophiques de la non-séparabilité en physique quantique.