Search

Abstract This article concentrates on the different forms of “Hinduism” practiced by diaspora communities in Manila, North Jakarta and Cologne. It is obvious that the temples of these communities differ from other Hindu Mandirs, as these communities not only share common ideas with Sikh people in the diasporic surroundings, but also partly “share” temples. Some historically based reasons for this practice are offered. Studying these three communities in a comparative perspective also offers material for further studies of diaspora issues within Hinduism.

Il s'agit de la critique du livre de Volkert Haas sur l'histoire de la religion hittite. La premiere preoccupation de Haas fut de presenter l'ensemble des sources materielles disponibles pour l'historien. Haas decrit le caractere syncretiste de la religion des hittites ainsi que son role dans la societe et le maintien du pouvoir royal en place. Reste cependant a se pencher serieusement sur la vieille periode hittite qui apparait comme une epoque de changement. On peut dire la meme chose de la diversite ethnique de l'Anatolie qui se reflete egalement a travers les differents cultes

It is well-known that Mani knew Christian Gnosticism, Zoroastrianism and also a little of Buddhism and used different items from these religions. As we can see from the Šäbuhragän, the central themes of Mani's teachings at the Sasanian court were the "two principles" and the "three times", but he reworked them and brought them close to Zurwanism, because King Šäbuhr did not favour 'orthodox' Zoroastrianism but 'heretical' Zurwanism. Thus Manichaeism could flourish for thirty years within the Sasanian empire. After Šäbuhr's death the Zoroastrian priest Kirdir gained influence at the court, thus Manichaeism -and Zurwanism-met restrictions which finally led to Mani's death. In consequence Manichaeism and Zurwanism, which always favoured universalism, were put aside in order to establish Zoroastrianism as a nationalistic religion in Iran.