Sun-worship in Himachal Pradesh: A Study Based on Temples and Sculptures
The Sun-worship in Himachal has been discussed here, based on archaeological data in the form of coins, inscriptions, temples and sculptures.
The Sun-worship in Himachal has been discussed here, based on archaeological data in the form of coins, inscriptions, temples and sculptures.
An ethnographic account, documenting the religious beliefs, rituals, and cultural practices of the people living in the Kulu region, particularly around the Kulu town, during the early 20th century. It explores various deities worshipped in the region, such as Sibji (Bijli Mahdeu), Jamlu, and Narsingh Bir, shedding light on their origins, significance, and the rituals associated with them. Additionally, it discusses the cultural context of Kulu at the time, highlighting the practicality and self-respect of its inhabitants despite their deeply rooted religious beliefs.
Of the first wave of village studies ethnographers, it was Colin Rosser who chose what was—physically and psychologically—perhaps the most challenging location to undertake fieldwork. After graduating from the Faculty of Archaeology and Anthropology at Cambridge, Rosser joined the newly created Dept of Cultural Anthropology at SOAS in 1950 to study for a PhD under the supervision of Professor Christoph von Fürer-Haimendorf. Perhaps because he had served as a Gurkha officer in India in the Second World War, Rosser favoured the Himalayas as his PhD field site and he remained attached to the region for the rest of his working life.
यह लेख मौलू राम ठाकुर द्वारा लिखित पुस्तक ‛हिमाचल प्रदेश के लोकनाट्य और लोकानुरंजन’ (1981) तथा विपाशा पत्रिका (अंक 33-34,
हिमाचल कला, संस्कृति एवं भाषा अकादमी की त्रैमासिक शोध पत्रिका सोमसी के वर्ष 2 अंक 3 (जुलाई 1976) में छपा
A translation from French of an article by Helene Diserens (1920-2005) published 1991 in Bulletin d’Études Indiennes. The Yoginis of
The magnificent image of Surya in the Cleveland Museum of Art depicts the sun god standing straight in samapada-sthanaka (समपाद-स्थानक)
Paper published in the Journal of the Panjab Historical Society, 4 (2), 1916 by George Malcolm Young. The text is
कुल्वी किसान एक दिन में चार भोजन लेता है; नोहारी, कलारी, दपोहरी, और ब्याली। ये प्रायः आंग्ल-भारतीयों के छोटा हाज़री, नाश्ता, टिफिन और डिन्नर के साथ मेल खाते हैं; और दोनों ही मामलों में दूसरा और चौथा सबसे महत्वपूर्ण है, जबकि पहला और तीसरा हल्के आहार हैं। नोहारी पिछली रात का बचा हुआ खाना होता है और किसान घर से अपने खेतों में काम पर जाने से पहले यही खाता है। यदि उसे ज्यादा दूर नहीं जाना है तो वह नौ या दस बजे नाश्ते के लिए घर लौटता है, लेकिन आम तौर पर मजदूरों के लिए भोजन घर की महिलाओं द्वारा ही पका कर लाया जाता है।