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- Dorothy Austin Harvard
Born | 1945 (age 73–74) Bozeman, Montana |
---|---|
Alma mater | Harvard University |
Partner(s) | Dorothy Austin |
Awards | Unitarian Universalist Melcher Award (1994) and the Grawemeyer Award (1995) for Encountering God: A Spiritual Journey from Bozeman to Banaras |
Diana Eck “We” Multiculturalism through globalization has challenged our society to adapt with the times by thinking of world religions as more of a brotherhood of faith rather than a threat.
Diana L. Eck (born 1945 in Bozeman, Montana) is a scholar of religious studies who is Professor of Comparative Religion and Indian Studies at Harvard University, as well as a Master of Lowell House and the Director of The Pluralism Project at Harvard. Among other works, she is the author of Banaras, City of Light, Darsan: Seeing the Divine Image in India, Encountering God: A Spiritual Journey from Bozeman to Banaras, and A New Religious America: How a Christian Country Became the World's Most Religiously Diverse Nation. At Harvard, she is in the Department of Sanskrit and Indian Studies, the Committee on the Study of Religion, and is also a member of the Faculty of Divinity. She has been reappointed the chair for the Committee on the Study of Religion, a position which she held from 1990 to 1998. In March 2012, Diana authored her book India: A Sacred Geography.[1][2][3][4][5]
Biography[edit]
Raised as a Christian Methodist in Montana, Eck later embraced Hindu, Muslim and Buddhist beliefs about spirituality and now she describes her religious ideals as 'interfaith' infrastructures.[6] She has been connected with the World Council of Churches, and Harvard Divinity School.
Eck's mother, Dorothy Eck, was a Montana State Senator for twenty years, president of the Montana League of Women Voters, and a delegate to Montana's 1972 Constitutional Convention.[7]
Education[edit]
Eck received her B.A. in Religious Studies from Smith College in 1967, and her M.A. in Indian History from The School of Oriental and African Studies, University of London in 1968. In 1976 she received her Ph.D. from Harvard University in the Comparative Study of Religion.
![Eck Eck](/uploads/1/2/6/0/126020231/706968554.jpg)
Interest in other religions[edit]
Since 1991, Diana Eck has also turned her attention to the United States and has been heading a research team at Harvard University to explore the new religious diversity of the United States and its meaning for the American pluralist experiment. The Pluralism Project has developed an affiliation with many other colleges and universities across the country and around the world. In 1994, Diana Eck and the Pluralism Project published 'World Religions in Boston, A Guide to Communities and Resources' which introduces the many religious traditions and communities in Boston, Massachusetts - from Native Americans, Christians, Jews, Muslims, Buddhists, Hindus, Sikhs, Jains, to Zoroastrians. In 1997, Diana Eck and the Pluralism Project published an educational multimedia CD Rom, On Common Ground: World Religions in America (Columbia University Press). This CD Rom received awards from Media & Methods, EdPress, and Educom.
In 2001, her book A New Religious America: How a “Christian Country” Has Become the World’s Most Religiously Diverse Nation was published. It deals with the new religious diversity in the United States, since 1965[8]Eck is married to the Reverend Dorothy Austin. The two joined in matrimony on July 4th, 2004, after 28 years together. [9]
Concept of Pluralism[edit]
Eck’s interest in other religions combined with her own ‘Christian pluralist’[10] faith led her to develop her concept of pluralism. Pluralism, for Eck, is the best response to the challenges of religious diversity. The term pluralism has been understood in numerous ways but Eck is clear to distinguish between pluralism and plurality[11] - two words which are often used interchangeably and without distinction. Whilst plurality is the fact of diversity, pluralism is a response to that diversity – and in Eck’s account, it is an active, positive response.
Eck lays out three prevalent responses to religious diversity: exclusivism, inclusivism and pluralism.[12] An exclusivist approach takes the position that “my way is the only way”. An inclusivist might consider that there are grains of truth in other ways, but ultimately understands that “my way is the better way”. In contrast, a pluralist response seeks to find new ways of positively engaging with diversity, exploring differences whilst seeking common understanding. On the website for Harvard University’s Pluralism Project, Eck describes the four principles of pluralism:[13]
- Pluralism is not diversity alone, but the energetic engagement with diversity
- Pluralism is not tolerance, but the active seeking of understanding across lines of difference
- Pluralism is not relativism, but the encounter of commitments
- Pluralism is based on dialogue.
Eck’s concept of pluralism has been influential within the wider interfaith movement, and is cited by the Interfaith Youth Core as foundational to its organisational values.[14]
Darshan Diana Eck Pdf Writers
First LGBT Master at Harvard[edit]
In 1998, Eck and Dorothy Austin became the first same-sex couple to be masters of Lowell House,[15] one of the twelve undergraduate residences at Harvard. High yield obstetrics and gynecology ebook.
Awards[edit]
In 1995, Eck was the recipient of the University of Louisville and Louisville Presbyterian Theological SeminaryGrawemeyer Award in Religion.[16]
In 1996, Prof. Eck was appointed to a U.S. State Department Advisory Committee on Religious Freedom Abroad, a twenty-member commission charged with advising the Secretary of State on enhancing and protecting religious freedom in the overall context of human rights.
Pizzicato 3 6 keygen mac torrent. In 1998, President Bill Clinton and the National Endowment for the Humanities awarded her the National Humanities Medal for her work on religious pluralism in the United States.
In 2002, Diana Eck received the Martin Marty Award for the Public Understanding of Religion from the American Academy of Religion
In 2003, Diana Eck received the Montana Humanities Award from the Governor of Montana
In 2007, Professor Eck was made a lifetime member of the Girl Scouts of the USA
In 2013, Diana Eck was elected an Honorary Fellow by the Governing Body on the recommendation of the Academic Board of her alma mater, SOAS, University of London
Books[edit]
- Eck, Diana L. (1968). J. Krishnamurti: the pathless way. New York: International Center for Integrative Studies. OCLC6733472. (14 pages)
- Eck, Diana L. (1998). Darśan: seeing the divine image in India. New York: Columbia University Press. ISBN9780231112659.
- Eck, Diana L. (1983). Banaras: city of light. London: Routledge & Kegan Paul. ISBN9780710202369.
- Reprinted as: Eck, Diana L. (1999). Banaras: city of light (2nd ed.). New York: Columbia University Press. ISBN9780231114479.
- Eck, Diana L. (author); Jain, Devaki (editor) (1986). Speaking of faith: cross-cultural perspectives on women, religion, and social change. London: Women's Press. ISBN9780704340169.CS1 maint: Extra text: authors list (link)
- Eck, Diana L. (1987). The manyness of God. Canton, New York: St. Lawrence University. OCLC25126361. (Kathryn Fraser Mackay lecture, 1985: 16 pages)
- Eck, Diana L.; Mallison, Françoise (1991). Devotion divine: Bhakti traditions from the regions of India: studies in honour of Charlotte Vaudeville. Groningen, Netherlands: Egbert Forsten Publishing. ISBN9789069800455.
- Eck, Diana L. (2003). Encountering God: a spiritual journey from Bozeman to Banaras (2nd ed.). Boston: Beacon Press. ISBN9780807073018.
- Won the Unitarian Universalist Melcher Award (1994) and the Grawemeyer Book Award (1995).
- Eck, Diana L. (2002). On common ground world religions in america (2nd ed.). New York: Columbia University Press. ISBN9780231126649. Multimedia presentation on CD ROM.
- Eck, Diana L. (2001). A new religious America: how a 'Christian country' has now become the world's most religiously diverse nation. San Francisco: HarperSanFrancisco. ISBN9780060621599.
- Eck, Diana L. (2012). India: a sacred geography. New York: Harmony Books. ISBN9780385531917.
References[edit]
- ^'Harvard scholar says the idea of India dates to a much earlier time than the British or the Mughals'.
- ^'India: A Sacred Geography by Diana L Eck – review'.
- ^'In The Footsteps of Pilgrims'.
- ^'The heavens and the earth'.
- ^'In The Footsteps of Pilgrims'.
- ^Kahn, Mattie. 2011. Ten Questions with Diana L. Eck. The Harvard Crimson
- ^Schontzler, Gail (September 25, 2017). 'Dorothy Eck, trailblazer for women in Montana politics, dies at 93'. Bozeman Daily Chronicle. Retrieved 2017-09-26.
- ^'Diana L. Eck'. The Pluralism Project. Retrieved 26 March 2018.
- ^Goodman, Ellen. 'A unique union between two women of faith'. The Baltimore Sun. The Baltimore Sun. Retrieved 26 March 2018.
- ^Eck, Diana L. (2001). A new religious America: how a 'Christian country' has now become the world's most religiously diverse nation. San Francisco: HarperSanFrancisco. p. 23. ISBN9780060621599.
- ^Eck, Diana L. (2003). Encountering God: a spiritual journey from Bozeman to Banaras (2nd ed.). Boston: Beacon Press. p. 169. ISBN9780807073018.
- ^Eck, Diana L. (2003). Encountering God: a spiritual journey from Bozeman to Banaras (2nd ed.). Boston: Beacon Press. p. Chapter 7. ISBN9780807073018.
- ^Eck, Diana L. 'What is Pluralism?'. Pluralism Project. Harvard University. Retrieved 5 August 2014.
- ^'Communicating the Movement'. Interfaith Youth Core. Archived from the original on 8 August 2014. Retrieved 5 August 2014.
- ^Eck, Austin Named New Lowell Masters, The Harvard Crimson, March 13, 1998, accessed November 10, 2007.
- ^'Encountering God: a spiritual journey from Bozeman to Banara'. The Grawemeyer Awards. 26 April 1995. Archived from the original on 19 August 2014.
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Diana_L._Eck&oldid=908708758'
![Diana eck a new religious america Diana eck a new religious america](/uploads/1/2/6/0/126020231/661259311.jpg)
Darsan Diana Eck Pdf Writer
Free download broward county zip code list excel programs spreadsheet. In the hot May of 1792, an East India Company Orientalist named Jonathan Duncan was wandering along the ghats of Varanasi when his attention was attracted by a dreadlocked holy man attended by 16 disciples. Puran Puri was not easy to miss. He was sitting regally on a tiger skin, naked but for a loincloth, and he had both his arms raised up in the air and locked together, as they had been for the previous two decades.
This form of yogic penance had not, however, stopped Puri from getting about. He told Duncan that he had made pilgrimages far afield, visiting the holy places of Tibet, Malaysia, Sri Lanka, Afghanistan, Azerbaijan, even travelling as far as Moscow, where he was forced to turn back because of the crowds he attracted. But the main focus of his wanderings had been the sacred places of India. He had twice circled the length and breadth of the subcontinent, looping from Benares in the north via Puri in the east to Kanyakumari in the far south, and round again via the holy places of Gujarat. The more celebrated pilgrim sites such as the source of the Ganges at Gaumukh, the Cow's Mouth, he had revisited many times, measuring out the sacred geography of India with his footsteps.
As Duncan was aware, remarkable as it was, Puri's circumambulation – or pradakshina – was by no means unique. The ghats of Benares then, as now, were alive with devout and intrepid pilgrims who had arrived there from distant villages, stopping to bathe in the Ganges before heading on to other pilgrim sites across south Asia. This was something the very first European visitors to India had encountered millennia earlier. In the fourth century BC when Alexander the Great first marched his armies over the Pamirs and across the Indus, he arrived at the great city of Taxila, near present-day Islamabad, and questioned the holy men of the town about the land they came from. From personal experience on the pilgrim roads, they were able to give remarkably precise information.
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India may not have achieved political unity until centuries later, but already there was great clarity about the sacred geography of the land the Greeks called Indika – the lands beyond the Indus – but which the holy men would already have called Bharat, still the official name of the Republic of India today.
As the Harvard Indologist Diana Eck puts it: 'Considering its long history, India has had but a few hours of political and administrative unity. Its unity as a nation, however, has been firmly constituted by the sacred geography it has held in common and revered: its mountains, forests, rivers, hilltop shrines.' For Hindus, as also for many Indian Buddhists, Muslims, Christians and Sikhs, India is a holy land. The actual soil of India is thought by many rural Hindus to be the residence of the divinity and, in villages across India, is worshipped as the body of the Goddess. The features of the Indian landscape are understood to be her physical features. Her landscape is not dead but alive, and littered with tirthas, crossing places between different worlds, 'linked with the tracks of pilgrimage'.
Some Indian liberals might be a little uncomfortable with the ideas Eck writes about so beautifully in her book. They would no doubt point out how rightwing Hindu nationalists have abused and politicised ideas of India's sacredness to marginalise and occasionally massacre Indian Muslims: the Bharatiya Janata party's murderous mobilisation of India's holy men and the Hindu faithful in the 1990s to destroy the mosque at Ayodhya, said to occupy Lord Ram's birthplace, is still a raw wound. Others might be concerned that any study of Indian holy men and holy places, especially by a foreigner, is in danger of exoticising what should be properly looked at as a forward-looking modern nation.
But the idea of Indian sacredness is not some western concept grafted on to the subcontinent in a fit of mystical Orientalism: it is instead an idea central to India's mythological conception of itself, which 'continues to anchor millions of people in the imagined landscape of their country'. Hindu mythology consistently visualises India as a spiritually charged and 'living landscape in which mountains, rivers, forests and villages are elaborately linked to the stories of the gods and heroes. The land bears traces of the gods and the footprints of the heroes. Every place has its story and, conversely, every story in the vast storehouse of myth and legend has its place … In this mental map, geography is overlaid with layer upon layer of story.'
Dorothy Austin Harvard
Indeed this idea of India as a sacred landscape predates classical Hinduism, and, most important, is an idea that in turn was passed on to most of the other religions that came to flourish in the Indian soil. The origins of the idea of Indian sacred geography seems to lie in India's ancient pre-Vedic religions where veneration was given to sprites known as nagas or yakshas. These godlings were associated with natural features of the landscape, such as pools and sacred springs and the roots of banyan trees, and were believed to have jurisdiction over their own areas. Over the centuries, the myths associated with such features changed, so that a particular sacred pool might in time come to be associated with Ram and Sita, or a mountain linked with Krishna or the wanderings of the Pandava brothers of the Mahabharat. Just as the sacredness of the landscape percolated from pre-Vedic and tribal folk cults into classical 'Great Tradition' Hinduism, so in the course of time the idea slowly trickled from Hinduism into Buddhism, Sikhism, Indian Islam and even Indian Christianity.
The dramatic revival of religion in India has recently been the subject of The God Market, a study by Meera Nanda, who has argued that globalisation may be making India richer, and arguably more materialistic, but it is also making it more religious while at the same time making religion more political. 'Globalisation has been good for the gods,' she writes. 'As India is liberalising and globalising its economy, the country is experiencing a rising tide of popular Hinduism which is leaving no social segment and no public institution untouched.' India now has 2.5m places of worship, but only 1.5m schools and barely 75,000 hospitals. Pilgrimages now account for more than 50% of all package tours, while the bigger pilgrimage sites now vie with the Taj Mahal in popularity: the Balaji temple in Tirupathi had 23 million visitors last year, while more than 17 million trekked to the shrine of Vaishno Devi.
There could be no better guide than Eck to the complexities of the theologies and mythologies that lie behind this transformation. India: A Sacred Geography is the summation of a lifetime of study, observation and travel. It is at times as rambling as its subject, and there are some repetitions that should have been removed by a good editor: we are told no less than four times that the Victorian civil servant Sir John Strachey used to lecture his pupils 'that there is not and never was an India'. Some readers might also feel that her study of India's sacred geography says too little about the sacred sites and pilgrimages of Indian Christians, Jews, Muslims, Sikhs, Buddhists and Jains in its overwhelming concentration on places of Hindu worship – though to this Eck would no doubt reply with the Vedic aphorism: 'Truth is one. The wise speak of it in many ways.'
This book remains a landmark of scholarship and learned empathy, and reminds us of a much older and more profound India underlying the media-land of call centres and software firms. As Eck writes in her conclusion: 'The affirmation of the everywhere of the sacred – this is the peculiar genius of the theology given expression in the landscape of India.' No one, she writes, 'says it better than the poet saints of south India who praise the supreme lord who is right here where the rivers meet, right here where the herons wade, right here where the hillock rises, right here where the palms sway over the estuary, right here where the mango blossoms are fragrant. The places they praise are different. The taste of the lord is different in each. But each one is a 'beloved place', and each one enables the pilgrim soul to catch a glimpse of the vast reality of God.'
William Dalrymple's The Return of a King: The Battle for Afghanistan will published by Bloomsbury next year.