The mystics, ascetics, and saints of India : a study of Sadhuism, with an account of the Yogis, Sanyasis, Bairagis, and other strange Hindu sectarians /

Decorated initials.

The new Golden Legend: Patrick Nicholas's secular saints

The work of Italian-based photo-artist Patrick Nicholas is analysed to show how his re-workings of classic ‘old-master’ paintings can be seen as the art of ‘redaction,’ shedding new light on the relationship between originality and copying. I argue that redactional creativity is both highly productive of new meanings and a reinvention of the role of the medieval Golden Legend. (Lives of the Saints).

Changes in seasonal snow cover in Hindu Kush-Himalayan region

The changes in seasonal snow covered area in the Hindu Kush-Himalayan (HKH) region have been examined using Moderate – resolution Imaging Spectroradiometer (MODIS) 8-day standard snow products. The average snow covered area of the HKH region based on satellite data from 2000 to 2010 is 0.76 million km2 which is 18.23% of the total geographical area of the region. The linear trend in annual snow cover from 2000 to 2010 is −1.25±1.13%. This is in consistent with earlier reported decline of the decade from 1990 to 2001. A similar trend for western, central and eastern HKH region is 8.55±1.70%, +1.66% ± 2.26% and 0.82±2.50%, respectively. The snow covered area in spring for HKH region indicates a declining trend (−1.04±0.97%). The amount of annual snowfall is correlated with annual seasonal snow cover for the western Himalaya, indicating that changes in snow cover are primarily due to interannual variations in circulation patterns. Snow cover trends over a decade were also found to vary across seasonally and the region. Snow cover trends for western HKH are positive for all seasons. In central HKH the trend is positive (+15.53±5.69%) in autumn and negative (−03.68±3.01) in winter. In eastern HKH the trend is positive in summer (+3.35±1.62%) and autumn (+7.74±5.84%). The eastern and western region of HKH has an increasing trend of 10% to 12%, while the central region has a declining trend of 12% to 14% in the decade between 2000 and 2010. Snow cover depletion curve plotted for the hydrological year 2000–2001 reveal peaks in the month of February with subsidiary peaks observed in November and December in all three regions of the HKH.

Creating religious place in Ireland: Hindu public places of worship and the Indian sculpture park

This paper examines the creation of religious place. It argues that the designation of a place as “religious” is a subjective and creative act which is dependent upon the perception and past, or memory, of the viewer. The paper focuses specifically on the creation of public places of worship by Hindu groups in the Dublin city area of Ireland and on the varied perceptions of the Indian Sculpture Park in County Wicklow. The creation of public places of worship results in places classified as “religious” due to the intention of the creator, the terminology used and the types of activities that take place in the space. This is in contrast to places such as the Indian Sculpture Park in County Wicklow which was created as a secular space but which is viewed by some Hindus as an outdoor temple due to the presence of sculptures of the Hindu deity Ganesh. Other Hindus do not view the space as having any religious significance and so its religiosity is contested. This points to the fact that the creation of religious place is a creative act of interpretation which is dependent upon the perception and past of the viewer and which changes over time.

(Re)-Introducing Themes of Religion and Spirituality to Professional Social Work Training in the Land of ‘Saints and Scholars’.

This chapter begins by alluding to Ireland’s historical reputation as the land of “Saints and Scholars” and then briefly charts its demise from this position. A parallel process in relation to religiously motivated provision of health and social care is outlined. The inclusion of themes of religion and spirituality within the current professional social work codes in the USA and Britain and the framework for social work training in Northern Ireland is noted. In this context the lack of any substantive inclusion of themes of religion and/or spirituality within the Bachelor of Social Work (BSW) degree at Queens University Belfast will be situated. A series of intersecting reasons for this lack of inclusion are proposed in terms of the experience of living through the recent troubled history of Northern Ireland and a variety of biases in academic thought.
A rationale for the re-introduction of inputs on religion and spirituality is articulated in terms of the widespread resurgence of these themes within health and social care and psychotherapy literature and the new emphasis on practicing in culturally sensitive ways in Britain. The first steps to re-introduce these themes under the higher context marker of “culturally competent practice” are described and an analysis of data from the students’ feedback presented along with illustrative quotations. The dissonance between the initial misgivings of staff and the overwhelmingly positive responses of students are highlighted. The chapter concludes with a discussion of lessons learned through the process with an emphasis on how the inclusion of these themes can result in better practice for service users, including those impacted by “the Troubles” in Northern Ireland.