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The Law of Manu interpreted
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The primary source (The Laws of Manu) and the secondary source (the documentary), have many key differences. Three key differences between the primary source and the secondary: the intended audience for each source, the purpose of each source, and what is covered in each source. The documentary, Legacy- The Origins of Civilization- India, the Empire of Spirit first aired in 1991 and is narrated by English historian Michael Wood. The documentary, examined the origins of Indian civilization along with the history of migrations and invasions of peoples and ideas that ended up creating India. Throughout the documentary Wood attempts to exemplify India’s “wealth of spirituality", hence the subtitle India The Empire of Spirit. The documentary as a whole was …show more content…
However, Wood takes an extreme bias in forcing readers to see India as some great spiritual nation which put emphasis on non-violence, renunciation, the inner-life, and the female principle. Although some of what he examined was true, a lot of it was him being repetitive and giving a romantic account of the history of Indian civilization. When comparing the primary source (The Laws of Manu) to the secondary source (the documentary), three key differences can pointed out. First, the intended audience of each source. For the Laws of Manu, the intended audience were Brahmin priests who were the spiritual leaders in ancient Indian society. These priests were of the few members in ancient Indian society who were literate in Sanskrit, the language which the Laws of Manu were written in. As for the documentary, the intended audience is anyone who is interested in learning about the origins of ancient Indian civilization. The
At the beginning of the documentary, it explains the situation of the conquest by the Europeans. How they arrived to native people's lands, how they assimilated the native population. And their success was guns, germs and steel. The documentary says that these three elements shaped the history of modern world.
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Fuller, C. J. The Camphor Flame: Popular Hinduism and Society in India. Princeton, NJ: Princeton UP, 2004. Print.
The Light in the Forest "enlightened" me in various ways. It illustrates the spiritual relationship between Indians and nature as contrasted to the whites attitude. Indians live with nature, appreciating its beauty and enjoying its comfort while whites' seem to ignore the beauty and value nature only according to its productive usefulness. In The Light in the Forest, whites, for example, cut down the forest and clear land for farming.
Strong, Pauline. 1996. “Animated Indians: Critique and Contradiction in Commodified Children’s Culture.” Cultural Anthropology. Print.
Great Indian authors have written grand epics that depict heroic characters performing virtuous deeds. Many of these epic tales feature fearsome and godly battles, while others highlight the soft side of human emotions. Despite seemingly unrealistic characters such as talking hawks and ten-headed monsters, and unlikely conflicts that feature bloody battles, many of these grand epics display many traditional values that Americans value in modern society. When construing three particular celebrated Indian epics (“the Mahabharata,” “the Bhagavad-Gita,” and “the Ramayana”), readers would easily glean the values and belief system that Ancient Indian society held in high esteem many thousands of years ago. Moreover, by comparing and contrasting respective ideals and principles, similarities between Ancient Indians and Americans would come to surface.
Fisher, Mary Pat. "Chapter 5: Buddhsim." Living Religions. Upper Saddle River, NJ: Pearson/Prentice-Hall, 2005. 150-62. Print.
“But as far as media presenting an authentic, subjective Indian experience, there has been little progress (Meyer, Royer 89).”
In reality, the term Aryan means Iranian or Persian. Yet, this concept of appropriation and colonization has persisted throughout history and is evident again in this documentary, illustrating how the concept of knowledge and empire influences who and what we deem powerful. As we conclude, it is well known that stereotypical documentaries like "Festival of Nations" have caused more harm than good, regardless of the event that they are meant to represent. Film, like technology, has the ability to be both harmful and beneficial. It is not a neutral medium, as the concept of film heavily relies on the director, writer, or anyone involved, and the message they choose to embed in the film.
After reading The Laws of Manu I was able to understand the caste system pretty well. The Laws of Manu describes what one must do to be a part of and remain in a certain caste. The rules are straightforward for the most part. After reading The Sacred Canopy, written by Peter Berger, my ideas and understanding of the caste system were improved. Berger explained religion in a way that made me see it in a whole new light. His views on religion in The Sacred Canopy did not deal directly with the caste system, but they tie into religion and the socially-constructed world, which gave me a better understanding of the caste system and its social classes.
Hess, Linda. Rejecting Sita: Indian Responses to the Ideal Man's Cruel Treatment of His Ideal Wife. Vol. 67. New York: Oxford UP, 1999. Print.
Singh, G., & Kumari, D., 2011 History Revisited in Oral History by Nadine Gordimer, Language in India, February, Vol. 11 Issue 2, p 296-303, 8 p.
Fort, Andrew O, and Patricia Y Mumme. Living Liberation in Hindu Thought. Albany, NY: State Univerasity of New York Press, 1996.
Pandey, T. N., 2014. Lecture 1/9/14: Culture of India: Aryan and Indigenous Population. Cultures of India. U.C. Santa Cruz.