Residing in Boulder County imparts on its inhabitants many benefits, whether socially, culturally or educationally. However, religious diversity is not a decidedly robust attribute in our relatively homogenous religious landscape. I say relatively, because certainly, the Abrahamic traditions are well represented and a smattering of the foremost eastern traditions can also be discovered along our burgeoning Front Range. Nevertheless, deciding on a subject matter tradition to research proved more difficult than I anticipated. Due in part by virtue of wanting an interesting and challenging project and in part, by attempting to explore something unusual and completely outside of my comfort zone. Consequently, the anthropological field study I will aspire to unveil is “Kirtan and the Bhakti Mandala” at The StarHouse. The accompanying ethnographic attempt at accurately parsing participant intent from the anthropological field study may contain inadvertent inaccuracies due to my divergence from a mainstream religious tradition. This can be attributed to lack of long-term field study (this research was conducted over the course of several hours in a single day) as well as the relative lack of research experience most likely demonstrated by this particular student.
Introduction
The StarHouse All Seasons Chalice is “a non-profit church, dedicated to the celebration of the sacred” (StarHouse), located approximately 3 miles west of Boulder, Colorado along Sunshine Canyon Road. In addition to hosting a range of events and on-going programs that the StarHouse trustees call “trans-denominational” (StarHouse), the grounds and associated facilities are also available for an assortment of eclectic ceremonies and rituals. On November 3rd, I att...
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... of the chants started with a relaxed musical time signature, often building to an unhurried crescendo, leaving the room filled with an almost palpable vibration of energy. At the end of each Kirtan, the participants would emerge from their experience, re-center, and after a short silence the chant leader would began anew. The crowd involvement, unlike other religious traditions I have attended, was a fundamental piece of this experience; equally connecting everyone in the room while at the same time allowing each individual the latitude to focus on his or her own intention. Ultimately, as the last dusky daylight was beginning to fade away, Kirtan and the Bhakti Mandala came to a close with “Jai Ganesha”, a popular Kirtan. As the participants collected their shoes and quietly dispersed into the approaching evening, the warmth of the previous three hours lingered.
I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
Annemaire de Waal Malefijt, “Religion and Culture An Introduction to Anthropology of Religion” The United States of America 1989
Molloy, Michael. Experiencing the World's Religions. 5th Edition. New York, NY: McGraw Hill, 2010. 320-322. Print.
The purpose of this paper is to provide a reflection on the field trip to the Hindu Temple of Greater Chicago. After a brief Introduction to the Context, the Watercress tool will be used to highlight my observations.
Melton, J. Gordon, James A. Beverley, Constance M. Jones, and Pamela Susan Nadell. Melton's encyclopedia of American religions. 8th ed. Detroit: Gale Cengage Learning, 2009. Print.
The purpose of individual cultural assessment is to gain a greater understanding of the values and attitudes of another cultural group through an in depth interview with a member of the group of interest. For this assignment, the interviewee is a forty-eight years old Muslim woman from Bangladesh. Based on an extensive interview with Mrs. SK, the paper discusses many topics including cultural affiliations, cultural sanctions and restriction, religion and spirituality, health-related beliefs and practices, and patterns and traditional ideas within the Bengali Muslim community. In addition, celebrations and rituals will be explored and analyzed for its significance to the Bangladeshi culture.
Missionaries who were devoted to the change of the Kikuyu people took into account none of groups’ communal life, due to traditions and customs. One of the most principal attacks on the Kikuyu people was the attempt to demolish polygamy. In order for them to be accepted by the missionaries, they would have to cease in this practice which was at the heart of the tribes social structure. Despite these reckless attacks on their culture the native...
I arrived at the destination of where the ritual observation was to take place at 9:45 a.m. on February 23, 2014. The ritual takes place in Brockville, Ontario in a building called the New Hope Brockville Tabernacle. The tabernacle is a large building that has a tower, also known as a steeple, erected on the roof. On the steeple is the symbol of the cross. The front doors opened up to a large foyer where the majority of the people inside were gathered in various small groups. These groups were composed of members similar in age. Everyone who entered through the doors was greeted with lots of hugs and welcomes.
Smith, Huston. The Illustrated World's Religions: A Guide to Our Wisdom Traditions. San Francisco: Harper SanFrancisco, 1994. Print.
I decided to visit a Hindu temple because the Hindu religion was the religion that I knew the least about and was interested in. This assignment gave me an opportunity to learn more about this religion and what their worship services and rituals were like. The temple that I went to was called BAPS Shri Swaminaryan Mandir and it was located in Lilburn. As soon as I walked in, I was amazed by the beautiful architectural design of this Temple. It seemed like it took a lot of hard work and dedication to make the place what it is now. While I was at the temple, I watched the Hindus perform an ancient Vedic ritual called the Abhishek, a ritual bathing to honor the murti of their God.
Winzeler R. L. 2012. Anthropology and religion what we know, think, and question. Rowman Littlefield Publsihers, AltaMira
...es, Trevor. The Kingfisher book of religions: festivals, ceremonies, and beliefs from around the world. New York: Kingfisher, 1999.
McLeod, H. (2008). The Five Ks of the Khalsa Sikhs. Journal of the American Oriental Society, 128.2 : 325-331.
Kenneth Jost. 2005. “Understanding Islam.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.
Anthropology of religion studies different religions in relation to other social institutions, religious beliefs and practices across different cultures. The focus of this paper is on the Dawoodi Bohra community and the religious beliefs and practices that set them apart and makes them a sub culture, in Karachi.