Contribution of Sankardeva: an Illustration from Educational Point of View

Religion is what you believe, what you have faith in. Many people considered it taboo; it is hard to express oneself on the subject. Authors such as Majarne Satrapi and Langston Hughes adventure themselves on this topic by writing respectively “The Veil” and “Salvation”. Both texts illustrate the control of religion by humans for their own benefit. By using a claim of solution, the authors demonstrate that one should find his own path to God. Even though they both share the same idea they approach it differently; one through politics and the other through society. Through this essay both approaches will be shown.

Early American literature is filled with an obvious expression of religion and its redeeming power as well as an acknowledgment of its strength to help human beings bear adversity and triumph in difficult situations. The power of religion, as expressed in early American literature deals more with a sense of

To others, Religion is one condition among so many other countries, but to the Indian people it is one great sustaining force, pertaining to all the spheres of their lives. Mahatma Gandhi who was born and brought up in India could not escape this strong influence of religion in all his activities.

This struggle for change displays the countless changes in values that surround this topic. Before, the religious groups fought to have their religious freedom. Now, with the changing values and views of another group, this stability is being threatened. As such, the struggles of change is brought forth. (Perreaux, 2013).

Document 4 expands the concept of religion being the best revival form, claiming, “revival breaks the power of the world and sin over Christians” and “The worst part of human society is softened and reclaimed…appear as lovely specimens of the beauty of holiness”. The common belief of religion providing an answer to the horrid parts of life is apparent in the document, suggesting that accepting the Christian faith will provide more peaceful relationships between citizens by believing in the same creator. From the point of view of document 4 being that revival and salvation towards god will solve relations with others, it is evident religious ideas shaped social reform movements. In this case, transcendentalism is the key reform, improving on one’s self through religion will in return benefit the society as a

Throughout history, literature has served as a prominent tool in the examination of social values, ideas, and dreams. In addition, literature has provided a vital connection between historical, social, and political events. Through the incorporation of religious principles and philosophies, writers have discovered a way to portray different time periods, characters, feelings, and most importantly God.

The first articles, for example, have already opened my eyes to the movement of Christianity’s popularity. It fractured the cornerstone of my stereotypical idea of what a Christian looks like. A Christian may be anybody and, sadly, I was surprised by this. This led me to wonder how much any religion may differ among its followers when the ethnicity and regions are changed. I had not even cared to contemplate the ideas already presented in class but enjoyed the experience of knowledge being thrust upon me. As with biblical heritage, in which, I have used my knowledge of the bible long after the class finished, I am enthusiastic to the idea of learning something that could be applied to my everyday life. This class may differ, though, as the concepts learned may be applied to other religions, whereas, studying the bible was only good for

This work investigates the implications of theories of global change for the study of religion generally and, through a series of case studies, applications of those theories to specific religious movements. In particular, Beyer is interested in the seeming contradiction of the persistence of conflict between social units within a globalizing world that is more and more becoming a "single place." The first half of his book, the introduction and four chapters, is taken up with theoretical definitions of religion as a social system and the position of that social system with regard to other systems. The second half of the book, five chapters, explores applications of Beyer’s theorizing to a wide range of world religious particularities.

In his essay “Space”, Thomas Tweed characterizes spaces for religious practices as “differentiated” locales that are sensually encountered and imaginatively figured. They are “more or less ‘special,’ ‘singular,’ or ‘set apart’” from “undifferentiated” or unnamed generic places (Tweed 2011: 119). He also states that spaces are “always interrelated with ‘nature’ and with ‘culture,’” and they are shaped by political processes, social relations and economic forces. Furthermore, defining religions as “confluence of organic-cultural flows” about “dwelling and crossing, about finding a place and moving across

Religion is sacred, the cradle of the sacer, the faith that we intertwine within our reality, our profanus. It’s within our churches, our cathedrals, our temples, our synagogues, or our mosques that we connect the sacer and the profanus, the home of our prayers. Among the diversity of religions and beliefs there brings a multitude of holy sectors, each with their own composition of devoted art and architecture, their own contrivance to communicate and praise the godly. The construction of

Her pastoral sensitivity and spiritual wisdom permeate this small but potent book, and she is adamant that there is fertile ground to be found “between secularism and the religious institutions of Christianity” (1).

•The emphasis on the individual, the personal character of religious experience, and the use of artistic expression to convey those experiences

Conceived in eras of uncertainty and strife, many people weave through the contradictions and inner struggles within communities, while also indulging themselves in the broad concept of redefining themselves just to feel accepted by the society around them. In “Homo religiosus” Karen Armstrong brings out the materialized definition of an “individual” through concepts such as religion, activities like yoga, the artistic features of caves, and most importantly the image of Brahma. The detailed notions placed on each concept yields the reassuring meaning that religion symbolically is a safe harbor, in which individuals can feel comforted and relieved. However the question that always comes up is if an individual is willing to exclude themselves from the harsh realities of society. As the essay progresses, Armstrong 's usage of words such as kenosis—emptying—, junzi—maturity—, and anatta—dethrone—broadens the idea on how an individual’s illusion of an identity can be renewed and reached (14,17). However with the brutish imagery that is brought up throughout the essay a sense of isolation and hopelessness, making for a mood of muted panic and dread questions the truth behind the meaning of a “being”. Yet in the end the idea that there is a world outside the circles of human existence, gets the individual going as they search for something worth living for.

Moreover, Durkheim compares religion to society. He says that society is the cause of the unique sensations of the religious experiences, so called “sui generis” (Ritzer, 84). This concept

With this poem taking place in the latter part of the 700’s, religion and pride in one’s religion was taken very