Guru Hargobind and Mirhavan had different visions of Sikhism in the early seventeenth century, they had alternative characteristics and traits that made them differ as Sikh Gurus from each other (54). They were both rival Sikh gurus who were cousins as well. Guru Hargobind and Mirhavan had distinctive views of lifestyle and appearance on being a Sikh guru. Moreover, the differences in the Sikh community was formed through traits and the personalities of the militancy being taught. The lay followers were the targets of these two separate entities and the beginnings to large public debates were to attempt, in order to understand Sikhism. Continuing, the lifestyle choices for the Sikh community was focused on being spiritual and how it would affect the community. Continuing, both Guru Hargobind and Miharavan had different visions to a dispute and solve problems that would take place. For example, on rival arguments in a Sikh community affected throughout cultures of violence (54). The major issue on their claims is the way it is represented throughout previous Sikh gurus. This also had a spiritual authority over the Sikh community. Guru Hargobind was more of the militant aspect and viewed different problematic situations to be solved throughout violence. Whereas, Miharvan was more calm and collected, who devoted his time and efforts of being a civil Guru.
The code of conduct of a Guru, the lifestyle and appearance of the respective opinions on dress and various ways of
n. During the freedom movement, Muslims and Hindus fought against each other. There were arguments over whether India should be a secular state or a Hindu state in its times of Independence.
There were conflicts in the early 1940s at religious events. An example is when the Hindu event Holi, also known as the festival of colors, featured riots. There were also cases when sacred cows were murdered. Additionally, there were times when Hindu music was loudly played by mosques during the prayer time. Segregation of the religions was promoted as Muslim’s could only use ‘Mohammedan refreshment room’ at train stations. Muslims could only use the tap waters labeled ‘Muslim water’ and Hindus could only use the taps labeled ‘Hindu water’. The president of the Muslim League, Muhammad Ali Jinnah, told a British interviewer, “We are different beings, there is nothing in life which links us together. Our names, our clothes, our foods-they are all different; our economic life, our educational ideas, our treatment of women, our attitude to animals….We challenge each other at every point of the compass”. Professor Mohammad Mujeeb from the distinct
Hinduism and Buddhism are among the oldest traditions in the world. Incidentally, both traditions have their roots in India. Since their beginning, both traditions have co-existed peacefully and even spread beyond India in similar patterns. Most people have scattered information about the traditions and make assumptions that they are similar. However, they also have clear distinguishing features. This paper intends to study the similarities and contrasts between the two traditions in various contexts. First, the traditions will be compared and contrasted based on how they began. The development processes of both religions will then be contrasted. The paper will then discuss the similarities and differences between the two religions based on the social and the political roles they played.
1. Samad’s great-grandfather, Mangal Pande was the first of the sepoys in the Bengal army to fire a shot at a British soldier setting off a revolt against the British. However, the circumstances of the events that unfolded are greatly debated as to whether he was drunk when he shot the soldier and so on (209). However, for Samad, Pande represents an unsung hero of eastern culture, preserving the culture of Bengal from the British (215). Samad also views Pande as a name that he must live up to; Pande had a mark on history and so Samad felt that he had to do his best to live to the name and be successful in the military (76/77).
Based on the collection of an individual 's knowledge and culture dress will carry different meanings to different people.
Violence in politics means to oppose or to struggle against the policies of ruling government or authority by strikes, revolutions, riots, etc. India was ruled by the British government from 1858 to 1947 and this period is called colonial rule. The British government took all the power and control from Indians in very less time. Violence plays a crucial role in every revolution, as it helped India during the independence movement from the “British Raj” where number of freedom fighters such as Lala Lajpat rai, Bhagat Singh and many more lost their lives for the country. At that time two main revolution took place in India, violence and non-violence. Bhagat Singh was “portrayed as a macho gun-toting freedom fighter who believed that violence is more effective a way of achieving independence from British rule” (Saha para 4) whereas “Gandhi took the religious principle of ahimsa (doing no harm) common to Buddhism, Hinduism and Jainism and turned it into a non-violent tool for mass action” and demanded the transfer of power from the Britishers (BBC 1). Here, I would like to compare and contrast ideas of Mahatma Gandhi and Bhagat Singh on the use of violence as an instrument of politics. Mahatma Gandhi and Bhagat Singh both were freedom fighters and put their efforts in Independence of India. Gandhi believes in
Akbar’s reign is considered as one the most progressive and productive reigns of the great Mughals. Akbar's reign significantly influenced the course of Indian history. During his rule, the Mughal Empire tripled in size and wealth. His period is noted not only for the developments and reforms that he introduced but also for the flourishment in the arts and architecture. We also come to see that there is huge turn in the religious conditions (Deen-e-Ilahi). Through the analysis of socio-economic
This assignment done with my partner named Harwinder Singh. We met at the food court of the Mohawk college on February 5, 2018. That meeting was a part of reflection assignment, which core motive is to know different culture and learn something new about other culture also share good things of own culture as well. The meeting was productive and more interesting. We shared details of norms and values of the culture.
….with ‘Hinduness’ at its core and explicit designation and interpretation of its enemy as the Muslim, is being ideologically carried out in the name of Hindutva , with Rahtriya Sevek Sangh, its affiliates and its political wing, the Bharatiya Janata Party (BJP), becoming the socio-cultural and political trustees of this hegemonic construct (Kumar 459).
As it is known the world itself is occupied by the many various cultures and traditions that are practiced on a daily basis. Within each nation, it is found that each is quite
Mughal Empire started to decline in XVIII c. and it capacitated the rise of successor states. From 1799 Ranjit Singh started unification of the territories in Punjab where Sikhs formed dominant element in the ruling class. Hindus and Muslims were not eliminated from the society but Sikhs received much larger share then they did. Agriculture, trade and manufacturing were revived.
At the time of the birth of Guru Nanak, the founder of the Sikh religion, India was being ruled by Muslim kings. In their desire to control the population of India, these kings resorted to oppressive tactics to convert all non-Muslims to Islam. They imposed several religious taxes and expressed blatant disrespect for places of worship that did not coincide with their own, among other tactics. However, they were not alone in doing so. The Hindu pundits and Brahmins also turned to unorthodox practices by exploiting the people and forcing them to participate in expensive ceremonies and rituals. Both Hinduism and Islam were being corrupted by the greedy tendencies of those considered “religious authorities”.
The history of the Indian subcontinent is one of the longest and most debated histories to date, going back as far as 500,000 to 200,000 years. The study of history will forever be one of importance, as through learning about the past, we shape the future. India, as a nation, is a modern phenomenon and has built itself on its long history debatable Aryan roots. How an Aryan identity came to be from the ancient Indian civilization of Harappa is a question of the history and where this history was founded. Indian history was interpreted through a British lens, which affected how the historical data was portrayed to the rest of the modern world. The British interpretation of Indian history developed an ‘Aryan Debate’ that analyzed how the British determined who was Aryan, how language and race interact, and how the Rig Veda was interpreted. Additionally, the debate considers how preconceived concepts of race were factored into the analysis of evidence, how the concept of an Indian caste system was created, and how it affects India today.
I chose the topic clothing from the book “The Accidental Tourist” where the writer tells us about the clothing of the protagonist and his wife. The protagonist of the story wears a Summer suit which he prefers for traveling and his wife wore a summer dress. India is a very traditional and culture rich country, and it lies in the Asian continent. It is the seventh largest country by area and is the largest country in South Asia. According to the census of India, “The population of India is around 1.3 billion making it the second most populated country in the world. There are around 4,200 religions in India with 9 major religions like Hinduism, Islam, Christianity, Sikhism, Buddhism and jainisim”(Religion). India has a variety of clothing with a major influence of religion. Clothing is considered as one of the most important aspect for displaying the traditional and cultural values in India which is not the same in USA as they have no traditional clothing.
Gandhi accepted some parts and re~cctedsome other parts of the thcor) and practice of the moderates and the cxtr.emists. He maintained that in his own theory and programme of action I'or swaraj, both mo,dcrate.r and thr extremists can join*l;and\ on a S U p ~ r j nn l - n ~ r