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Popularly Hinduism is believed to be the world's oldest living religion. This claim is based on a continuous reverence to the oldest strata of religious authority within the Hindu traditions, the Vedic corpus, which began to be composed more than three thousand years ago, around 1750-1200 BCE. The Vedas have been considered by many as the philosophical cornerstone of the Brahmanical traditions (āstika); even previous to the colonial construction of the concept of "Hinduism." However, what can be pieced together from the Vedic texts is very different from contemporary Hindu religious practices, beliefs, social norms and political realities. This book presents the results of a study of the traditional education and training of Brahmins through the traditional system of education called gurukula as observed in 25 contemporary Vedic schools across the state of Maharasthra. This system of education aims to teach Brahmin males how to properly recite, memorize and ultimately embody the Veda. This book combines insights from ethnographic and textual analysis to unravel how the recitation of the Vedic texts and the Vedic traditions, as well as the identity of the traditional Brahmin in general, are transmitted from one generation to the next in contemporary India.

Brahmanism --- Hinduism and education --- Hinduism, Vedic Schools, priestly education, Gurukula, Modern India, Ethno-Indology. --- Schule --- Brahmanismus --- Vedismus --- Studium --- RELIGION / Hinduism / General. --- Hochschule --- Hochschulstudium --- Universitätsstudium --- Hochschulbesuch --- Hochschulbildung --- Wedische Religion --- Wedismus --- Vedische Religion --- Religion --- Schulwesen --- Schulform --- Schulart --- Schulsystem --- Schulen --- Bildungseinrichtung --- Education and Hinduism --- Education --- Religions --- Hinduism

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"We have long recognized that many objects in museums were originally on display in temples, shrines, or monasteries, and were religiously significant to the communities that created and used them. How, though, are such objects to be understood, described, exhibited, and handled now that they are in museums? Are they still sacred objects, or formerly sacred objects that are now art objects, or are they simultaneously objects of religious and artistic significance, depending on who is viewing the object? These objects not only raise questions about their own identities, but also about the ways we understand the religious traditions in which these objects were created and which they represent in museums today. Bringing together religious studies scholars and museum curators, Sacred Objects in Secular Spaces is the first v. to focus on Asian religions in relation to these questions. The contributors analyze an array of issues related to the exhibition in museums of objects of religious significance from Hindu, Buddhist, and Sikh traditions. The 'lives' of objects are considered, along with the categories of 'sacred' and 'profane,' 'religious' and 'secular.' As interest in material manifestations of religious ideas and practices continues to grow, Sacred Objects in Secular Spaces is a much-needed contribution to religious and Asian studies, anthropology of religion and museums studies."--Bloomsbury Publishing.

Museums --- Museum exhibits --- Religious articles --- Religion and culture. --- Hinduism --- Buddhism --- Sikhism --- Sikhs --- Religions --- Buddha and Buddhism --- Lamaism --- Ris-med (Lamaism) --- Brahmanism --- Culture and religion --- Culture --- Articles, Religious --- Objects, Religious --- Religious art objects --- Religious goods --- Religious objects --- Sacred objects --- Religion --- Display techniques --- Displays, Museum --- Museum displays --- Exhibitions --- Museum techniques --- Social aspects. --- Religious aspects. --- History --- Asia --- Asian and Pacific Council countries --- Eastern Hemisphere --- Eurasia --- Religion / buddhism / general (see also philosophy / buddhist). --- Religion / hinduism / general. --- Art / asian. --- Art / museum studies.