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Multicultural India is setting up to pitch faith tourism by developing more religious tourist circuits to attract foreign Tourist. Religious Tourism can be defined as travel with this core motive involving experiencing religious forms, or the goods they induce, like art, culture, customs and architecture. Being just about the most ancient civilizations on the world, India has been around contact with almost all the major religions on the world, and regardless of being dominated by Hinduism in today’s context, religions like Islam, Buddhist and Christians also have influenced a sizeable area of the population, in addition to niche religions like Jewism ,Sikhism, Jainism, Vaishnavism that grew as a possible offshoot to this major religious of thought to footfalls and encourage greater domestic travelling that has seen double digit growth in recent years benefiting the local economy

INTRODUCTION:

Religious Tourism in India has exponential growth in the modern years. India is one of the most preferred destinations for Religious Tourism both overseas and domestic travellers. Tourism enables the International traveller to understand and experience India’s cultural diversity first hand. According to official estimates the Indian tourism industry has outperformed the global tourism industry in terms of growth in the volume of foreign tourists as well as in terms of revenue. The main reason for the growth in Religious tourism in India is the tremendous progress made by the Indian economy. Though it must be said that infrastructure is still a constraint. To sustain the current growth the government should invest in infrastructure like transport, accommodation, better roads, health and hygiene etc. To propel growth the industry has invested in new technology ,like art of security systems.India is really a unique country that has plenty to offer to the tourists. Rich culture, heritage and history of India alone attracts a lot of tourists to travel India each year. India is a big country with plenty of destinations to travel to the tourists. Each express of India offers its unique heritage, climate, Cuisine, language to the tourists traveling throughout India.Religious tourism has emerged to be a booming market in India, using the Delhi based National Council for Used Economic Research (NCAER) which signifies that of the 230 mil tourist trips undertaken in India, the largest proportion consist of religious pilgrimages. Performed by both farm and urban, that they out number sensitive getaways in Indians. As 25 million several people visited Tirupati, a temple town on the southern tip regarding India to hook a glimpse of any deity known while Lord Balaji. Tirupatiaa‚¬a„?s annual directory pilgrims is above the total number of travellers visiting Mumbai, Delhi, Bangalore and Kolkata come up with. In the northern state of Jammu in addition to Kashmir. 2 million enthusiasts trek uphill for 15 km to repay respects to women goddess called Vaishno Devi.

LITERATURE REVIEW:

Religious Tourism in India is the foundation of society and order of Religious culture, principles supports to policy, management and development objectives India each Pilgrimage is also a popular feature of Indian historic culture with a long history.. Indian religious tourism potentialities have been one of the important source for country development particularly due to the presence of many religious tourist places in India . Economic ,environment and social development of local resources. In india it reflects religious tourism and pilgrimage tourism offer opportunities for diversify revenues India keep strong foundation of ancient culture ,50 religious and 845 languages ,over 3 millions Gods ,Goddess and historical monuments

MOST IMPORTANT PILGRIMAGE PLACES IN RELIGIOUS WISE AT INDIA:
Hindu Pilgrimage
Sikh Pilgrimage
Buddhism Pilgrimage
Jainism Pilgrimage
Christian Pilgrimage
Muslim Pilgrimage
HINDU PILGRIMAGE
Akshardham

Akshardham could be the famous temple involving “Swaminarayan Sect” that’s the richest sect on the world. It can be a unique cultural complex internal Gandhinagar in storage of Lord Swaminrayan. Encouraged by H. D. Pramukh Swami Maharaj, Akshardham can be a miracle worked from the service and devotion of thousands of volunteers. It is usually an intricately carved, majestic monuments of 6000 a lot of pink sand rock awash with faith based stillness. The entire monument had been built without the application of steel. Besides a 7 feet gold leafed idol involving Lord Swaminarayan along with his holy artefacts, there are a few exhibitions on Native indian Culture with light and Sound shows, a multimedia demonstrate and an animatronic demonstrat

Annavaram

Annavaram is at a distance of 72 km’s from Rajahmundry, 124km fromVisakhapatnam along with 498 kms from Hyderabad and it’s a sacred pilgrim centre on a hill top known as Ratnagiri. The presiding deity at Annavaram is Veeravenkata Satyanarayana Swamy. It can be believed when Vrata is completed in the identify of Satyanarayana Swamy by means of devotees, their wishes are going to be fulfilled.One of the most extremely popular temples with Andhra Pradesh, an exclusive Yantra based in Tripad Vibhuti Narayan Upanishad is present here. The shrine is constructed in a couple storey, the lower 1 containing the Yantra along with upper one housing vigrahas from the Lord.

Amarnath:

Amarnath are standing on a high mountain road. How has been cool and wet. Parts of

your muscles ache and your current breathing is laboured. You keep walking for this

is the walk you possess chosen. And above the next rise, etched against the sky could

be the abode of Shiva. Here the eternal ascetic, the Lord on the Dance, the Destroyer,

whispered the key of immortality in to the ear of his consort. Here sages have fallen

for you to ponder this cosmic, for you to meditate on this divine. Here millions of

enthusiasts help make the means annually, walking regarding 15 nights or higher for a

faith based experience while using deity. Darshan at Amarnath isn’t simple; but what

faith based voyage actually has been? Terrorist assaults possess extra one more

dimensions involving danger to an hard make your way. But nevertheless they’re

going to that particular imposing pile, of which tranquil cave, of which lingam

involving its polar environment. Even now they will are available, for the Adept calls.

Ayodhya

Ayodhya – among seven in the holy directory Hindu cities – where history and also legend merge faultlessly, where some occur to purify their souls although some plan hostile clashes.Ayodhya – which suggests ‘that which can’t be subdued by war’, in which the turbulence always subsides letting the city return to the original, peaceful holy avataar. Ayodhya – a small, calm city wherever sadhus mingle using pious pilgrims and also the occasional tourist, where even the sunset for the banks of your Sarayu river will work for the soul.

Allahabad

Allahabad such the sacred spot for you to Hindus. The mythical river of enlightenment, your Saraswati, is also considered to surface here. It really is believed that your purifying power of any sacred river is strengthened in a confluence. This provides sangam great soul-cleansing properties, and all Hindus anticipate to bathe here at least once in their life time, to wash absent their sins.All-around 7 km via Civil Lines, overlooked from the eastern ramparts from the Allahabad fort, wide flood plains and muddy banks protrude for the sacred sangam. At the point where the brown Ganga meets the greenish Yamuna, priests perch with small platforms to complete puja and guide the devout inside their ritual ablutions from the shallow waters. Beaches and ghats are littered with the shorn head of hair of pilgrims who visit offer pind (offerings) for his or her deceased parents.Boats to the sangam, used by means of pilgrims and tourists alike, can be rented with the ghat (steps ultimately causing water) immediately east from the fort, for your recommended government charge of Rs 12 each head.However, most pilgrims pay out around Rs 36 and you’ll be charged as much as Rs 150. Official prices for just a whole boat are usually between Rs 100 and Rs 120 yet can soar to more than Rs 250 while in peak seasons.

Badrinath

Cradled inside twin montain stages of nar and narayan is the holiest of the actual four main shrines, badrinath along the lift bank with the river alaknanda. With the backdrop, it is definitely an important destination about the sacred itinerary of any devout hindu. In the event the spot was carpeted using ‘badris ‘ or perhaps wild berries and as such was famous as ‘badri van wi .The revered shrine is alive with range legends from mythology. its sanctity is emphasised inside ancient scriptures as “there are many sacred spots of pilgrimage inside heavens, earth and the nether world, but there was none equal in order to badri, nor shall presently there be ” Story has it if the ganga was asked for to descend to earth to help the suffering the human race the earth was unable to withstand the drive of its nice. therefore the grand ganga was separated into twelve holy channesl. alanknanda was certainly one of lord vishnu or perhaps badrinath.The temple associated with shri badrinathji about the bank of the actual alaknanda river, goes to the alaknanda lake, dates back to the vedic times, based at an altitude associated with 3, 133 mts., the existing temple is shown to have been constructed by adi expert shankaracharya – a great 8th century is philosopher -saint, which also established a new math here. also known as vishal badri, badrinath is just about the panch badris.

ARE MOST IMPORTANT HINDU RELIGIOUS TOURISM SPOTS

Bageshwar

Bhubneshwar

Chidambaram

Chitrakoot

Dwarka

Gangotri

Haridwar

Jagannath

Dham Yatra

Kanchipuram

Kanyakumari

Kedarnath

Konark

Madurai

Mahabalipuram

Mansarovar Yatra

Mathura

Omkareshwar

Pushkar

Puttaparthi

Rameshwaram

Shirdi

Tirupati

Vaishnodevi

Varanasi

Yamunotri

SIKH PILGRIMAGE

Anandpur Sahib Anandpur Sahib “Wahe Guru”, a manifestation praising your get good at of the market is around the mouth of each devotee that will relates to Anandpur Sahib. You may instantly feel the good sense associated with calmness that will pervades this ‘city associated with divine bliss’, one of many some seating associated with guru of the Sikh faith, wherever impressive pure-white gurudwaras beckon pilgrims by afar. Your gurudwara and also forts in this article get experienced some of the most substantial functions throughout Sikh strict record. Your Khalsa Panth had been founded in this article, any local authority or council associated with several smart guys that will governs Sikh strict affairs was initially established in this article, because had been your exercise associated with worshipping your Expert Granth Sahib. Anandpur Sahib may be the best destination for a acquire a great insight in to the essence associated with Sikhism that will governs the life span associated with tough, healthy Sardars by Bhatinda for you to Luton. In the celebrations associated with Holla Mohalla (March) and also Baisakhi (April) you’ll be able to enroll in the sea associated with supporters whom flock for you to Anandpur Sahib, switching that right into a carnival area overflowing with strict fervour, traditions, history and also gaiety.

Anandpur

Sahib is usually a small village 80 km by Chandigarh. The item lies in your Ropar district associated with north-east Punjab, around the national boundaries together with Himachal Pradesh. One part associated with Anandpur Sahib include the foothills of the towering Shivalik array, around the additional, your water Sutlej. Situated on the Ambala-Sirhind-Ropar-Nangal railroad path and also the Ambala-Nangal street, it is fortyfive km by Ropar and also 22 km by Nangal.

Kesar Sahib Gurdwara sits in the middle associated with village and is any several second wander from your coach stand traveling. Concerning Kesar Sahib and also the coach stand sits market together with several chemists.

ARE MOST IMPORTANT SIKH RELIGIOUS TOURISM SPOTS

Fatehgarh Sahib

Golden Temple

Delhi Gurudwaras

Hemkund Sahib

Manikaran

Patna Sahib

Poanta Sahib

Takht Sri Hazoor Sahib

BUDDHIST PILGRIMAGE:

Ajanta & Ellora

Bodhgaya

Kaushambi

Kushinagar

Lumbini

Nalanda

Rajgir

Sarnath

Shravasti

Vaishali

JAINISM PILGRIMAGE

Palitana

Ranakpur

Sravanabelagola

Udaygiri & Kandhagiri Caves

CHRISTIAN PILGRIMAGE
Goa

Goa with India’s west coastline was once some sort of Portuguese enclave. The legacy connected with Christianity and with the Gothic architectural model popular in Spain during previous hundreds of years, can still be viewed in the church buildings of Goa right now. Many of this significant churches sometimes appears in Old Goa in addition to in Panaji, the capital of Goa. A few of the churches of fascination are:The holy Basilica connected with Bom Jesus, properties the mortal remains of St. Francis Xavier. It’s a famous pilgrimage heart among Roman Catholics. Other well-known churches are the Convent and Community center of St. Francis connected with Assisi, Church connected with St. Cajetan, Community center of St. Augustine Ruins, Church and Convent connected with St. Monica, Church of our own Lady of Rosary, Chapel of St. Anthony in addition to Chapel of Saint. Catherine.

Velankanni

Velankanni is located 12 km southern region of Nagapattinam on the Coromandel Coast, throughout Tamil Nadu. The shrine here’s dedicated to Your Lady of Well being, the Madonna of Velankanni and is particularly popularly known while ‘Sacred Arogya Matha Church’. Virgin Mary is thought to be have miraculous healing powers. Thousands of pilgrims belonging to various castes in addition to communities flock daily to this ‘Lourdes of the actual East’. The church posseses an imposing facade together with tall spires as well as the wings present the contour of a corner. In a niche in the alter is enshrined the statue in our Lady of Well being.In 1560, Virgin Mary is said to have appeared to a shepherd, asking him or her for milk to quench the desire of baby Jesus. When the shepherd came back to his learn, after performing the nice deed, his pitcher kept filling up with milk. For that reason, a small thatched chapel was built on the site. At the conclusion of the sixteenth century, Virgin Mary appeared again before a lame young man, who regained the usage of his limbs. The specific church was constructed following the tradition would be to offer Our Girl of Health, a candle in the shape of the actual respective ailment- a heart in case of cardiac complications, a liver in case of jaundice, lungs in case of tuberculosis and etc. In case from the ailment getting treated, many bring with him or her small gold and silver replicas of body parts that has already been cured to donate for the church.Some times offering are sent in sealed bottles or maybe big hollow bamboos properly closed and thrown to the sea with the address from the shrine written with them. Such offerings are thought to be reach the holy location. There is a small church museum which has a display of the offerings produced by those whose desires were conceded. A festival is actually celebrated for twenty days from May 28 to September 10 yearly and pilgrims from from coast to coast and even abroad flock for the site, bathe religiously in the sea, have their heads shaved and then walk on their particular knees or rollup to the shrine while rituals.

MUSILIM PILGRIMAGE:
Ajmer Sharif

Ajmer presents India’s real tryst with religion, where it is not important whether a saint is a Muslim or a Hindu, a Sikh or even a Christian; where it only matters he was an enlightened man. Ajmer is where only faith matters which faith is represented from the paradoxical delicacy with the threads tied towards shrine of a Sufi saint. Each thread tied is a wish and when it is granted, and the idea inevitably is, the person who tied it profits to untie a thread. The warm desert winds participate in with those strings, the sun leaches them of colour nevertheless the faithful return in order to tie and untie, within a cycle that never usually end. And sure, it is a hot dusty area where acrid winds blow fine dirt into every space and cranny, but that only serves as a reminder of the particular desert origins with the dervish and the particular Sufi

Jaipur is Nearest airport.

Fatehpur Sikri

He decided to make a new start at the place where his son ended up granted to him. And so the particular Mughal Emperor Akbar chose to build Fatehpur Sikri. This kind of, he hoped, would be a city more in tune regarding his predilections. Here he’d debate theology, indulge in the arts and listen to his vast assortment of books. Here he’d build a structure complex as unorthodox because his court, fusing Hindu and Muslim architectural customs.And then without knowing it, he did actually predict its doom. On one of the arches, severe, controlled, beautiful, there can be a Kornic inscription which reads, translated approximately:

Haji Ali

Haji Ali Situated towards the end of a 500m causeway protruding in to the Arabian Sea would be the whitewashed Haji Ali Mosque, containing the tomb of your Muslim saint Haji Ali that is believed to have meditated on most of these very shores. It is stated that Haji Ali seemed to be a wealthy Muslim product owner who renounced just about all his worldly belongings before starting a pilgrimage in order to Mecca. He died in Mecca and also the casket miraculously drifted and located the spot where the mosque and grave were built through his devotes inside early 19th centuries. The Mosque lies opposite on the famous Mahalakshmi temple and can be approached from Lala Rajpatrai Marg.Haji Ali is usually a handsome example involving Islamic architecture located on an island. In truth, this holy spot is visited through many devotees in addition to visitors who are attracted through the beauty of the site

During high wave the walkway on the mosque is submerged inside sea making the impression that the mosque and this tomb are floating in water. Check the tide times inside local paper previous to visiting.

Jama Masjid

The particular construction work extended for six a long time, ending in 1644. The structure was placed on a high platform making sure that its magnificent facade will be visible from each of the adjoining areas. It is an austere, however, a beautiful building. Just like additional buildings of Shahjahanabad, this was also developed with red sandstone. White marble has been used extensively, specially in the particular three domes and possesses been inlaid together with stripes of african american.The pulpit is one among its best features, being carved out of a single prohibit of marble. Built with a workforce of 5, 000 individuals, the mosque’s 3 gateways, four towers along with two minarets are testimony to the fine architecture of the period. The thin minarets grace the particular facade, one with each side, rising into a height of 130-feet. The eastern door was reserved for the Emperor when he employed to arrive here every single Friday and with Id.A stadium like courtyard greets the visitors as they enter this mosque in the Old Delhi location. Wide staircases along with arched gateways include the hallmark of this particular popular mosque. There is a compact shrine within that houses the relic of the Prophet along with the Holy Koran. Its courtyard carries a capacity to hold nearly 25, 000 worshippers and it is open to the public.The Mosque was based on the plan and design and style of Ostad Khalil, the particular then great Sculptor. Emperor Shahjahan created Jama Masjid at the expense of Rs 10 crore and it can be called as the particular replica of Moti Masjid inside Agra. The premises of the South Minar usually are 1076-sq-ft wide exactly where 25, 000 devotees at a time may sit in concert for Jama Masjid also comprise of a great treasure that was kept in the particular northeast corner of the white shrine- a hair of the beard of Hazrat Mahmmad, his or her used chappal, a chapter of Koran extracted from its original holy e-book, the canopy involving his tombstone and the foot print of Muhammad around the stone.

RELIGIOUS TOURISM POSITIVE IMPACT ON LOCALS AT INDIA:

Religious tourism organization employs in India. If people from the community have jobs in the tourism industry this will improve their economic situation and also create the hard feelings towards tourists. If organizations work with the local community and hire local residents it opens employment opportunities up to people to whom opportunities are rarely available. It offers them motivation to learn and to develop their skills and gives them the opportunity to build a better life for themselves. The bottom line is, it gives them hope.Local people make perfect guides. They know the area they live in. They may know more about the plants in their backyard than a university educated botanist would. They can imitate birdcalls and track animals. Hiring local guides is not only better for the community, itaa‚¬a„?s better for the visitor too. There is a well between tourism and religious tourism. At first a community is keen on bringing tourists into the area. They see it as easy money. But too many religious tourists into a place to local economy will improve.

As long as the benefit of the local people, creating facilities for tourism can benefit the local population as well. Religious Tourism development brings money to the region and also forces improvement of local facilities like water supplies,roads and future project. These two things together can easily help to develop the infrastructure of an area. ReligiousTourism can create for local people new recreational or health systems, entertainment facilities, public spaces or restaurants. The longer that Religious tourism thrives in the area, the more improvements that will be made.

RELIGIOUS TOURISM NEGATIVE IMPACT ON LOCALS AT INDIA:

Religious tourism increased costs for a town; Expenses on cleaning garbage collection, marketing ,water disposal lighting,,and promotion can impact on the Local economy.Increase in the price of real states; Prices of land increase;competition ; poor section of the population have to shift out of the town.General price increases; Suppliers and retailers increase the cost of goods services;

In India recent yerars Issues relative to security and safety, assistance and insurance for religious travel and pilgrimages are taking on greater importance than effect with local people

METHODOLGY:

My research says, I had to required data from specialized documents, and database in order to recognize about Impact of Religious tourism on locals in India. about its culture and pilgrimage its historical places, chain of religious and I hope to it raises the place generally. Religious Tourism give a chance to locality show itself and raises profile in the worldwide.

CONCLUSION:

India is a complete Religious Tourism destination. Religious Tourists who have travel India have expressed it as a unique experience. India is a must visit travel destination that you can enjoy with your entire family.and local economic will grow fastly.

Humanity is an important part of life which tells that to help others, try to understand other and realize the people problems with our own eyes and try to help them

For showing humanity you don’t need to be a rich person, even a poor person can sow humanity by helping someone or sharing his or her food, etc.

When you show humanity you have a feel click or a pinch from your inner soul which you cannot get from something else.

Every religion tells us about humanity, peace and love that is why no religion is higher than humanity.

“I should like to help everyone if possible, Muslims, Hindus, Christine’s, Jew, gentile, black men, white. We all want to help one another; human beings are like that. We all want to live by each other’s happiness, not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone and the earth is rich and can provide for everyone.” Charlie Chaplin (http://www.quotes.net/mquote/38952)

Yeah today I will tell stories of three people who are the biggest example of humanity and they are human lover.

Firstly just imagine yourself I fill this class with garbage how will you feel like you will not stay in this but there is one who go in that garbage search there and you what he found. He found a dead body of child he took that body washed it and buried that body and from that day he used to search in garbage with his wife this man is no other than Mr. Abdul Sattar Edhi the lover of humanity . He is the founder and head of the Edhi Foundation, a non-profit social welfare organization in Pakistan. He is the man who serve is whole life serving for humanity without any selfishness. He has bathed and buried over a thousand unclaimed bodies in a time when selfishness and greed are at their peak and nobody seems to know the meaning of words like altruism and selflessness. His achievements in the field of charity are bound to make one think that his name is synonymous to nobility and humanity. And today he is running Pakistan biggest network of ambulances and shelter.

Moreover his charity does not discriminate based on religion, race or gender. For him, religion is human rights. Edhi has spent many sleepless nights working and serving for humanity whether it is to bury unclaimed bodies or feeding any poor. Besides it he lives a simple life living in small house many of times he used to sleep on the concrete or on the small batch outside his shop his qualities makes him the man of simplicity and human being lover.

As Edhi Said: “No religion is higher than Humanity”

Secondly I will talk tell you about a person who is basically a Pakistani but he is living in Canada he had son named as Ali and his son was 18 years old this man lost his son in accident. The accident was like that his son was working part time as pizza delivery boy when he was on the way for the delivery one black guy who was also of his age come before him and said him money but Ali was honest with his job he refuse that and that guy shoot him that time. When Ali’s father came to know about his son’s death he was in shock and after few days police caught the person who killed his son and called Ali’s father to come when he reach there he came to know that boy who killed his son is 18 years old he is orphan u people know at that time what he said u guys can’t believe it Ali’s father said “I don’t want to do any case on this boy I want to adopt this boy and want to take all responsibilities of this boy because today I lost my son I don’t want tomorrow somebody else lose his 18 years old son”. Just for a minute place yourself on the place of Ali’s father what will be you feeling your 18 years old son shoot dead. Ali’s father this act of humanity raise whole mankind and today he has 4 orphanages in Canada where he take responsibility of around 800 children.

Thirdly the person I am talking about is the well-known personality the person who give us world cup in 1992 he is great leader and humanity lover he is Imran Khan. Most notable among his humanitarian efforts has been the establishment of Shaukat Khanum Memorial Cancer Hospital and Research Centre, named after his late mother. It is Pakistan’s first and only cancer hospital that provides 75% free health care, and was built on public donations. Imran is now building a second hospital in Karachi, based on the successful Lahore model. In 1994, he inaugurated Namal College, a technical college which is now an associated college of University of Bradford. (http://www.imrankhanfoundation.org/about-ikf/the-board/)

Although these people do things for humanity on larger scale we should come on ourselves what we have do for humanity every day we spend our time hanging around with friends going outside for parties have we ever feed a poor person on the road have we ever realize how poor people live their lives no we haven’t because we never realize that for what we are in this world we never realize our duties towards humanity.

We should must realize for what we are in this world because every religion teach us humanity and one who serve humanity is the happiest man on the globe real happiness is your inner satisfaction which you can get by serving humanity what so ever how much you are rich you can’t buy inner happiness.

In last I would only say to any religion you belong be a human first be a human lover strive for humanity as every religion teach us humanity and share your life with others as life is all about living for others and serving humanity that is why “no religion is higher than Humanity” so start serving for humanity from today by doing a small of act of kind what gives you inner happiness and satisfactions

Thank you

The influx of humanistic theology into the educational system has given rise to considerable tension within the Christian community in the recent years.

Questions have been asked of what humanism is and where it comes from. Humanism is a methodology that concentrates on the welfare or progress and happiness of all humanity in this alone and only life.

Humanism can be traced back to the times of Democritus and Aristotle of Ancient Greece. (Lamont, 1992). Its tie to the Greek culture resulted in pagan features such as glorification of mankind (Dodgen, 1986, 195).). It is said that the Greek set about humanizing everything. They humanized God, nature and daily life, and it is out of these acts that great minded men measured all things and gave a firm and noble body of standards to the human life which came after them (King).

The theory of humanism as said has given rise and considerable tension within the Christian community. This brings out curiosity to know what the statement of concern is. Well Humanism is a school of thought that gives primacy to the study of human needs and interest, for instance looking at the theory of Abraham Maslow and his definition of humanism which says “The focus of the humanistic perspective is on the one self who translates to, “you” and “your” perception of “your” experiences.

This view proposed by Maslow argues that you are free to choose “your” own behaviour rather than react to environmental stimuli or reinforces. This statement is also in contrast to the beliefs of operant conditioning developed by the American research psychologist Burrhus Frederic Skinner. Skinner believed that all behaviour is the result of application of consequences.

The theory of humanism emphasized on faith in action. Faith in action but not in a good way. Humanism teaches that it is immoral to wait for God to act for us. It emphasizes that we must act to stop the wars and the crimes and the brutality of ties and future ages. Humanism says we have powers of remarkable kind. We have a high degree of freedom in choosing what we will do. It tells us that whatever our philosophy of the world may be, ultimately the responsibility for the kind of world in which we live in lies with us.

All this brings the fact that the issue of concern is that humanism is a philosophy for those who love themselves, a philosophy of imagination and it is focused upon human’s means for comprehending reality. It does not leave any room for God as the Creator of the universe rather it only portrays God as one who ordains the good or bad that we do.

Hence Humanism causes tension because it does not preserve the legitimacy of the spiritual world and God being the deity of all things

All that left aside the understanding of humanism becomes relevant to the practices of Christian education when one begins to look at the principles of humanistic education or educational humanism. Keep in mind that humanism did not birth in a conference room, educational reform or legislative act. It has been influenced by people of different fields.

Perhaps it is the advocacy by the modern or naturalistic humanists that seems to have drawn the ire of religious leaders towards humanism, especially fundamentalist Christians. This is in spite of the fact that modern humanists advocate a strict separation of church and state, especially in the domain of public education.

When humanism is applied to education it encompasses a variety of assumptions about the teacher, learner, curriculum and the context of learning. There are a lot of principles and each principle highlights the understanding of humanistic education. Some of the principle and objectives that can be seen as basic are:

Teachers should be trusting, sincere and empathetic with their students. They should prize their students and hold them with high regard. This as proposed by Carl Rogers who concludes that such an attitude on the part of the learning leader would set stage for successful experiences and students would become more self accepting and aware of themselves.
As proposed by Gage and Berliner(1991) there are five objectives that a teacher must meet which are: promote positive self-direction and independence, develop the ability to take responsibility for what is learned, develop creativity, develop curiosity and lastly create an interest in the arts in students. This can also be known as sponsoring invitational learning.
Affective factors should be explored as much as the cognitive dimension of classroom instruction (Beihler, 1986, 399). Research by Bayer (1986) indicates that children who are taught in an atmosphere which is conclusive to effective learning will also have a more positive self concept (130-131).
The relationship between the teacher and the pupil has important impact on the learning process. Thomas Gordon (1974) a popular humanist educator, describes a healthy teacher student relationship. He says that the relationship between a teacher and a student is good when it has (1) openness or transparency-so each is able to risk directness and honesty with the other, (2) caring-whereby each know they are valued by the other, and lastly (3) interdependence on one another.
William Purky (1978) call attention to the relationship between a student’s self-concept and scholastic achievement and recommends that instructors develop and use skill of invitational learning. Such a skill as learning students names, having one on one contact with them outside of class, praising and affirming them, demonstrating personal and classroom discipline , and being transparent with personal feeling will help the child recognize his/her values and capabilities or in other word influencing self efficacy.
That all teachers must always keep in mind that learning is facilitated when the pupil is prized, valued and respected by the teacher who can care without being possessive. This is what Abraham Maslow would call promotion of self actualization which would push students to work very hard.
Teachers should use techniques for encouraging students to identify with others, emphasize with them, and relate their feelings to the feeling of others. Teachers are to endorse self determination or self regulation to make students accountable for their action and choices.

Looking at those principles of humanistic education it becomes clear that many of them are based upon sound principles of education.

It would not be difficult to cite biblical references to demonstrate examples form scripture where many of the principles can be seen. That is not to say that educational humanism has its roots in scripture, because such a statement would be based on faulty methods of hermeneutics.

For someone who would study humanism there are a few key terms that would help them understand more about humanism and what it stands for when it comes to education. Some of these are:

Self-efficacyis the extent or strength of one’s belief in one’s own ability to complete tasks and reachgoals. This can be seen as the ability to persist and a person’s ability to succeed with a task. As an example, self-efficacy directly relates to how long someone will stick to a workout regimen or a diet. High and low self-efficacy determines whether or not someone will choose to take on a challenging task or write it off as impossible.
Self-actualization Maslow explicitly defines self-actualization to be “the desire for self-fulfilment, namely the tendency for him [the individual] to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming
Self- determination, the process by which a person controls their own life.
Invitational learning, William Purky said “no aspect of education is more important than the feeling on the part of the teacher that the individual student is important, valuable, and can learn in school”

However humanism goes much further than modernism in its view towards the bible .the view of the humanist is much more radical. Humanism believes in few things that as Christians we may consider them as blasphemy. Some of which are;

“We believe however those tradition dogmatic or authoritarian religions that place revelation, God or creed above human need do a disservice to the human species……As non-theists; we begin with humans, not God, nature not deity”.
As Paul Blanshard, an editor of the Humanist (a slick national publication) wrote: “The evangelists reverently call the Bible “The Book”, and they say it is God’s word. Let’s be blunt about it. By no stretch of the imagination can the bible be called either the revealed word of God or the errorless work of God. It is not one book, and it is not holy. It is very bad history and even of questionable morals…”
Looking at this we see that humanism is not indifferent toward the Bible-but is at all out ward against it. The quotations are fully typical and representative of humanistic thinking toward any revelation from God.

The only way Christians can combat their vicious and desperate influences of humanism and its war on the bibles, is by being so knowledgeable and conversant in the scriptures that can effectively wield the mighty sword of the Spirit.

The essence of positive pride is confidence and contentment, a sense of gratitude and accomplishment in the productive use of your gift (Faw, 134-136). There is a need to have a Biblical perspective of the person and human experiences in order to correctly understand the insights contained in certain theories. The truths about human nature in scripture focus largely on our relationship with God and our need for salvation He alone can provide (Faw, 137).

A Christian who meditates upon the word of the lord and keeps in his heart will have no difficulty seeing the vast superiority of Christianity over humanism or any other vain philosophy. The bible has something real and stable.

The Bible offers a perfect guide for day to day living: teaching the value of time (Eph. 5:15-16); honesty (Eph. 4:25,28); the putting away of every vice which is harmful to one’s self and others (Col. 3:5-9); benevolence and kindness in thought and deed (Col. 3:11-14). The Bible condemns all partiality and prejudice (Col. 3:11; Gal. 3:26-28; James 2:19). The Bible teaches moderation, patience, and peace (Phil. 4:4-8).

Humanism stresses that this life is all there is – that our existence is extremely brief and ultimately hopeless. The Bible, on the other hand, teaches us that while the outward man perishes, the inward man is renewed day by day. God’s word offers us eternal life and provides the motivation to live an honourable, godly life that we might live eternally with God.

The Bible and humanistic philosophy are at war. The battle is bitter, but there is only one way that wickedness can prevail: If Christians fail to study and practice the teaching of God’s word.

There is a major difference between the belief system of the messengers of God and those who reject the word of God. Others find their beliefs humanistically upon their evidences form senses, logic, philosophy and observation. Instead of founding their human study upon the word of God, they sought to test the Word of God by their human study.

Paul warned: “As you have therefore received Christ Jesus the lord, so walk in Him, rooted and built up in Him and established in the faith…. Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ”(Colossians 2:6-9).

The difference between the humanistic system of the world and God’s system is outlined in 1Corinthians 1 and 2. The world bases faith in the wisdom of men. Some seek signs- that which can be measured, seen, touched, tasted, and heard. Others look for Philosophical reasoning.

Humanistic and Biblical concepts of faith can be compared in many ways some of which are:

The humanism starts with doubt in order to prove assertion while the Bible starts with the gift of God. Humanism relies on the autonomy of humanity while the bible relies upon the word of God. Humanism is based on 5 senses while the bible is based on the power of God rather than the wisdom of men. The comparisons are many but the point still stand that humanism cannot attack the bible because God gave us all our reasoning abilities and our senses too.

All this raises the question that, what is the implication for Christian education. The focus of humanism is somewhat curious as other scientific theories regarding humans learning and behaviour also advocate a strictly materialistic view of human’s beings. The general issue of concern is how humanism affects Christian education and somewhat advocates a strictly materialistic view of human beings. Its focus has been on helping the student become ‘’humanized’’ or ‘’ self-actualized therefore helping the student discover, become and develop his or her real self and full potential.

This brings us to what implication humanism has on Christian education. Humanistic approach to learning means a process that is inevitable and unique for every individual. Humanistic approach considers human being as the central part of learning by humanistic approach.

Place of the child in teaching-learning:

According to this approach student plays a central role in whole teaching-learning process. This approach believes in child-centred-education. This approach, considers that we should first understand the needs, interests, abilities, age level, attitudes, aptitude of students then try to organize teaching learning process according to these.

It emphasizes on reach, touch and teaches the child according to his nature, and interests. All teaching material and its process must be related to individual characteristics of students.

2. Emphasis on individuality:

According to this approach every individual has his own individuality. Teacher should respect and develop this individuality through education.

Individual differences should be respected and internal virtues of individual be developed. Teacher should understand this individuality and organize his/her teaching-learning process according to this individuality.

3. Understanding the child:

According to this approach, we should understand the child first of all, and then teach him. We, as a teacher, should know our students, their interest, personality, capabilities and background environment and use teaching methods and content accordingly.

Because this approach believes in student centred education so before teaching, a teacher should understand students thoroughly.

4. Method of teaching:

In this approach teacher should use methods of teaching which are based on psychological principles. Teacher should not use teacher centeredness and traditional methods of teaching in it.

Teacher should emphasize on active learning which could consider the learner. Teacher should use the methods which could teach according to needs, interests, abilities and attitudes of learners.

Learner’s readiness, mental set and motivation are considered as basis for deciding the method of teaching to be used. So teacher should use learner centred innovative methods of teaching.

5. Discipline:

Teacher should not force student to be disciplined. He/she should encourage self discipline and self-control among students. Students should be given the responsibility of to be disciplined.

6. Place and role of the teacher:

According to this approach student plays a central role in teaching learning process. Teacher acts as a guide, friend or helper of the students.

Students should freedom to develop and make progress according to their own pace, needs and interests. Teacher should be considered as the milestone in the journey of total development of the child.

Teacher should not force his own methods and views on students but he should be only a guide in this development process.

Looking at all this we wrap it all up in a nutshell that the implication or consequence that humanism has on Christian education is that it helps Christian educators become better teachers, educators and facilitator.

Having discussed all this we see that we come to a conclusion that humanism is a rational philosophy informed by science, aspired by art, and motivated by compassion. System of values and beliefs that is based on the idea that people are basically good and their problems can be solved using reason instead of religion. We have seen what the general issue of concern is on humanism form a Christian perspective. We have also seen why the understanding of the topic is relevant to Christian education and lastly the implications it has for Christian education. That humanism gives primacy to the study of human needs and interests.

Bibliography

. (n.d.).. Retrieved, from http://www.mc.mancopu.edu/dept/d46/psy/des/fallas.

Anthony, M. J. (2001). Humanism.Evangelical Dictionary of Christian Education(ed,). : Baker Book House Company.

Bayer. D.L. (1986).The Teaching and Learning Process.

Beihler.R. F. and Snowman. J.(1986). Humanism in the classroom: An Eclectic Approach to Teaching and Learning.

Blanshard. Paul.(1978). Humanism versus Orthodoxy. Truth Magazine.

Dodgen.D.J.,& McMinn.M.R.(1986). Journal of Psychology and Theology.

Dolio .J. (2000).Symposium on the Bible and Adventist Scholarship( ed.). Dominican Republic: Dominican republic publishers.

Gage, N., & Berliner, D. (1991).Educational psychology(5 ed.). Boston: Houghton,: Mifflin.

Lamont. C. (1982). The Humanistic Altenative.

Lefrancois, G. R. ().Psychology for Teaching( ed.). Boston: Houghton, : Wadsworth.

Moody. T. (). Humanism And The Bible:Truth Magazine. Louisville, Kentucky/

Rogers.C,& Freiberg,H.J. (1994). Freedom to Learn(3^rd ed). New York: Macmillan/Merrill.

Rogers.C. (1969). Freedom to learn(1^st ed.). New York: Macmillan/ Merrill.

Faw, W. Harold. (1995). Psychology in a Christian Perspective, an Analysis of Key Issues. Baker Books

A difficult task was given to the disciples when Jesus walked the earth roughly 2000 years ago. The task given to them was one they could not complete on their own. The completion of the task would have to be completed with their full trust and faith in God. Many would say what they completed was impossible and it would have been to anyone not fully and solely relying on the strength and wisdom of God. Jesus tells his disciples in Mark 16:15, “Go into all the world and preach the good news to all creation.” [1] This was the task given to the disciples for them to fulfill. But how was this rather small group of people supposed to tell the entire world the good news of Jesus Christ? We should well know that without God they would never have been able to do. But God had a means and had a plan to help them just as He has a means and plan for us today. This paper will discuss one of those means for spreading the Gospel: the Greek language.

Michael Green wrote a book called, “Evangelism in the Early Church.” In his book he describes three main ways to help spread the Gospel and these ways are referred to as the “Pathways for Evangelism” [2] The three ways discussed in the book are Roman Peace, Greek Culture, and Jewish, Religion, but our focus will solely be on the part about Greek culture. This article mentions that the Greek language was already an established language; it was pretty much a universal language. It was said that Latin was confined to certain regions. In his book, Green states that, “Horace complained that captive Greece captured her conquerors. [3] It had become standard long before the first century AD for Roman education to be conducted in the Greek language. Cicero observed that Greek was read by practically the whole world, while Latin was confined to its own territory.” [4] While people like Alexander the Great were trying to push Hellenism or Greek culture on people, this actually ended up being used for God’s glory to help spread His Word.

With Greek being the predominant language in most of the world, some people used this as an advantage to spread the gospel. One the people that we can look to is Paul. Paul wrote most of the New Testament and he used the Greek language to be able to reach the churches he sent letters to and to reach out to the Gentiles who were being shunned by most Jews. Paul had a message that Jesus is the God of Jews and Gentiles thought not just the Jews. Another article says this: “Greek culture had influenced the church growth a lot. Even if is not a spiritual factor, greek culture contributed a lot on spreading the gospel. The gospel in order to become a world-evangel was translated into Greek. The early Christian missionaries did not learn the languages or patois of the Roman empire, but confined themselves to centers of Greek culture. Paul wrote in Greek to the church in Rome itself, of which Greek was the language.” [5]

There were many factors that helped in spreading the Gospel throughout the Roman Empire. There is a list of factors in an online article and the Greek langugage is put as third on the list for the spread of the Gospel. It specifically says, “The universal use of Greek as a result of former conquests aided communication.” [6]

The task at hand for the disciples to tell the whole world about Jesus Christ and what he had done for them was a rather large one. A very challenging goal was set, but it was a goal in whichcould be done with God by their side. Using the Greek language also as a tool to help spread the Word of God was a tremendous asset. This task is still open for his believers today. It did not just stop with the death of the disciples in the first century. With that being said, we need to think about our lives and see if we are helping to spread the gospel as he has commanded us. If we are not then we need to start doing what Jesus has told us in the Great Commission. Will you continue the task?

Horacio V. De la Costa came into existence at the 9th of May 1916 in Mauban, Quezon. His parents, a prominent law magistrate Sixto de la Costa and a modest woman Emiliana Villamayor raised and sent him to a public school in Batangas. Right after his elementary studies, Horacio began his schooling in Ateneo de Manila where he pursued academic excellence (being a graduate of Summa Cum Laude in Bachelor of Arts) and student leadership (being a profound writer and editor of the campus newspaper, Guidon). Upon graduation, he realized that he wanted to serve God by exercising his awe-inspiring gifts in writing. He fulfilled his Master’s Degree in the Sacred Heart Novitiate in Novaliches, and became a Jesuit and a writer.

For two years, Horacio stayed in Ateneo de Manila to teach and enlighten students in the aspects of Philosophy and History. In his professional career, this young intelligent Jesuit composed witty programs such as Kuwentong Kutsero, which portrayed humorous and sarcastic stories of the Manila life; and Teban: The Calesa Diver that mirrored the ongoing dispute in the 1940 Rizal Bill. His television shows turned out to be a nationwide sensation.

When the Japanese government invaded Philippines, Horacio was held captive in Fort Santiago for two months because of resistance whereabouts. He assisted in charitable activities such as offering clothes and medical treatments to Filipino and American combatants who have avoided imprisonment. After the end of World War II, Horacio was bestowed the Medal of Freedom by the American Government then, enrolled in Woodstock College, Maryland for theological studies. At age 30, Horacio was ordained as a Jesuit Priest by Bishop John F. McNamara. Also, Horacio attained a doctorate degree in History at Harvard University.

As Horacio returned to the Philippines, he became the first Filipino Dean of Ateneo de Manila University in 1953 then, assumed a role as the consultant of the Philippine province of the Society of Jesus in 1958. A scholarship fund from Smith-Mundt-Fuldright enabled him to become a research assistant in London School of Oriental and Africa Studies. Throughout his life, he obtained honorary doctorates from the University of Santo Tomas, Tokyo’s Sophia University, and Dumaguete’s Silliman University. At age 55, Horacio became the First Filipino Provincial Superior of the Society of Jesus. Two years later, he was appointed as the General Assistant of Fr. Pedro Arrupe, Superior General of the Society of Jesus.

Due to his Historical works, he was presented the Republic Heritage Award by the late Philippine President Diosdado Macapagal. Before his death due to Cancer on the 20th of March 1977, he attended the Jesuit’s General Congregation in Rome to deliver a speech regarding The Jesuits Today. Horacio had given inspiration towards his government-employed colleagues in the likes of Raul Sevilla Manglapus, Jesus Paredes, and former Chief Justice Claudio Teehankee.

“But what is success for the college graduate and the professional. Surely it is not simply getting rich; joining the affluent establishment; a bungalow in Makati, a mustang fastback, and Paris in the spring, surely it is service.” ¬ – Horacio V. De la Costa

Teaching with Authority

The best example of teaching with authority would be Jesus Christ. Fr. De la Costa said, “He taught them as one having authorityaˆ¦ He did not need to cite sources and other authorities for his authority came from within, from his deep relationship and union with God, His Father.” Fr. Dela Costa believes that teaching should come not from norms but within, like Jesus Christ who based all His teachings from His relationship with God. Also, we can say that Fr. Dela Costa meant that teaching should be a vocation, one teaches not for fame and glory but to be able to share the knowledge that one has also been able to gain from other teachers. This authority is life-giving for one gives and gives without seeking for anything in return.

The Joy of Suffering

Fr. Horacio Dela Costa explains how the Catholic faithful find happiness in their belief when the very symbol of its Church is the Cross, a symbol that usually suggests suffering. Father Dela Costa’s contention is that one must face suffering – “to face it, to take it, and to make it work for you”. He further notes that avoiding or denying suffering into one’s life is not a wise choice as it is an inevitable scenario. He quotes, “Into each life, some rain must fall, some days must be dark and dreary.” This quotation of his suggests the reality of one having to experience suffering in some points of his life.

Father Dela Costa gave attention to the reality that pain bothers people as they go on with their lives. Some really get a difficult time and asks why God must permit pain in their lives. Father Dela Costa downplays this question being brought up by the people due to the agony they are experiencing. He suggests that the better way to see it is to find out “how to use pain, profit by it, make it pay”. He moves that instead of questioning pain, one may live better using it for his own benefit.

Father Dela Costa clarifies the two ways of dealing with pain: undergoing & accepting. He suggests that the difference lies in getting killed (undergoing pain), or laying down one’s life (accepting pain). For the former it is like dying by accident, say, drowning while leisurely swimming by the ocean and for the latter, drowning saving another’s life. The one who accepted pain died for a noble cause, serving his neighbor. This kind of dealing with pain, acceptance, is exemplified by the Cross of Christ. Through Christ “We learn not merely to undergo suffering but to accept it.” Christ, being divine, understands that He does not need to experience suffering but He chose to suffer for our sake. “By his sufferings, we are healed”, says Father Dela Costa.

Light Cavalry

Fr. Horacio de la Costa tells us the story of the beginning of the Ateneo de Manila and the Jesuit schools here in the Philippines. He talks about “building a bridge” by which the professors will be able to pass from their living quarters to the school. Over time, “the bridge did not change nor did the stream of learning that ran through it.” This bridge that Fr. Horacio is talking about may not be physically present now, but the image and symbolism that this bridge carries is still with us.

The image of the bridge is being referred to as the Ignatian spirituality in Education. This bridge is used when the Jesuits are talking about the intensifying of the bridges across mountains and seas between the five Ateneos, in Manila, Naga, Cagayan de Oro, Davao, and Zamboanga. It was a bridge between Jesuits, lay coworkers, and co-leaders in the mission of the Ateneos and between different generations of leaders. That single bridge over Anda Street in 1859 has become an interconnected world, a network of bridges across time, space, and cultures.

In this globalizing world, the role of the educational apostolate has always been so vital for the Jesuits here in the Philippines, since one of the most important shifts of this world is the move from the industrial to the knowledge society. Teaching and researching in Jesuit educated schools must point towards the greater good and utmost importance that you safeguard the humanistic tradition so fundamental to our Ignatian educational heritage.

Fr. Horacio de la Costa introduced the idea of Cura personalis, which means, “care for the entire person”. This concept implies that each and everyone should lend a helping hand to those who are needy. By living out this notion, human beings should respect their neighbor’s unique situations and worries as well as deficiencies. This has been the standing ground of Ignatian Spirituality utilized by Catholic conventions.

The movie Amazing Grace is all about an extraordinary man named William Wilberforce. In 1784 when he was twenty-one years old, Wilberforce was elected into the British House of Common where he became a politician. A few years later, William Pitt, a close friend of Wilberforce’s, became prime minister. Together these two came together and introduced a bill banning slavery. Although Wilberforce has the help of anti-slavery activists, there were many people that supported slavery and as a result the bill was not passed. Unfortunately in 1797 Wilberforce was forced to leave his career in politics due to his poor health so he moved into a country home of one of his friend’s. Here he then meets a woman named Barbara Spooner. Spooner encourages Wilberforce to not give up his goals so he then launches a second campaign to convince England’s lawmakers to end slave trade.

William Wilberforce was a very strong Christian and he put all of his faith and trust in Jesus Christ. Wilberforce had very strong foundational values as can be seen throughout the movie through his actions and choices. Wilberforce’s faith changed him from being a careless wealthy politician into a public servant that was compassionate and caring towards everyone. He used his gifts and skills in order to help create a better society. Wilberforce was very strong in character as he had very strong morals and always knew the right thing to do. While most of society at that time accepted slavery as being a necessity, Wilberforce did not conform. Most people back then has been brainwashed into believing that slavery was okay, but that’s not how Wilberforce thought. He saw that slavery was a cruel and evil thing. He knew that it was against God’s will so he did his best in order to end slavery in England. Unfortunately his bill was struck down, but even this did not stop him. He later came back with another attempt at banning slave trade. Wilberforce obviously had very strong faith and character, and as suspected he was very much a servant and did all that he could in order to abolish slavery. Wilberforce literally did everything that he could do in order to end slavery in England. This introduces another question: why would Wilberforce go into so much trouble for something that didn’t affect him? This is because he was an excellent servant. Although Wilberforce himself was not a slave he still saw the harm it was causing and he knew the suffering many people were going through because of it. He saw this and knew that he needed to do all that he could in order to help. Although he may have not reached the desired outcome at first, he did everything that he could and worked extremely hard and in the end he was able to abolish slavery.

William Wilberforce was uniquely designed by God and therefore has both numerous strengths and weaknesses. One of Wilberforce’s strengths was that he was a very strong faith. Although there were many difficulties and struggles that Wilberforce was forced to encounter, he always put his trust and faith in God. This ultimately led to his success in abolishing slavery. Although things got difficult for William he never lost his faith in God and because of this incredible faith and persistence he was then able to abolish slavery in England for good. Wilberforce was very passionate about two main things in his first: God and abolishing slavery. Both of these passions were very closely connected together and they both had major impacts on his life. William believed in God and wanted to do everything that he could for Him, and that is where slavery became involved. William knew that slavery was contrary to God’s will and as a result he dedicated his life to abolishing it, but he knew that he couldn’t do it all by himself. Wilberforce had a few friends to help him, but God is where most of the help came from. One major experience that had an impact of Wilberforce’s life purpose was when his bill was declined the first time. Wilberforce was obviously devastated and didn’t know exactly what to do. He then moved out to the country where he was then convinced by Barbara Spooner that he had been fighting for a very noble cause and never should have given up in the first place. In my opinion, this is when Wilberforce truly understood his life calling. Up until this point he had been very passionate about the cause, but now his passion has been restored and is even stronger than it had been before. He then realizes that it is his duty to end slavery and as a result he starts up a second campaign. This campaign is much more successful than his previous one and he ends up abolishing slave trade in England. Overall, William Wilberforce was uniquely designed by Jesus Christ and this can be seen all throughout his life. Wilberforce was able to do incredible things because of God’s help and these experiences that helped strengthen his faith and trust in God.

Because William Wilberforce was uniquely designed, he was different than everyone else. This means that he had his very own unique personal mission or life calling. Wilberforce’s life calling was to make the world a better place. This included getting rid of slavery in England. God opened his eyes in such a way that Wilberforce was able to see the horror of slavery and all of the tragedies it was causing. Wilberforce then realized that slavery was against God’s will and he did the best that he could to get it abolished. He worked restlessly trying to abolish slavery even though he faced many hardships. When his first bill was not passed Wilberforce was crushed, but that did not stop him. William kept on going even after his bill was struck down. He was definitely discouraged at this point but he didn’t give up all hope. He persisted and kept on going with his attempts to abolish slavery. In the end, all of these attempts were successful and slavery was then abolished. William Wilberforce had finally fulfilled his life calling. Wilberforce was drawn to helping those in need and those who were treated unfairly which is why he was so passionate about making slavery illegal. He knew it was bad and he wanted to make the world a better place. Wilberforce’s vision of a better world was not only one without slavery, but also one where people had freedoms and liberties. He was a very strong Christian and as a result he wanted the world to reflect God’s desires for mankind. He wanted everyone to serve God and each other so that the world would be a less sinful place. Wilberforce’s main strategy for accomplishing these goals was by putting all of his faith and trust in God. William knew that he couldn’t accomplish anything by himself and the he needed help. This help came from God and from numerous other individuals that helped him. He put all of his trust in God even when it seemed like there was nothing that could be done. Because William was able to completely rely on God, God was able to work through him and accomplish what needed to be done. William, with God’s help, was able to then abolish slavery and make the world a better place.

One very obvious roadblock that William Wilberforce had to overcome was when his first bill was rejected. Wilberforce was very frustrated at this point and he started to lose all hope. Wilberforce became sick and as a result he moved into one of his friend’s country house. He lived her a while as he was recovering, but then he met someone very special. This need friend of his was Barbara Spooner, and they shared very similar views. Spooner also believed that slavery was a bad thing and that it needed to go. She then encouraged Wilberforce to try again and she told him he should have never given up such a noble cause. Finally, Wilberforce started to overcome this gigantic roadblock in his life. It took much encouragement from Barbara as well as a large amount of faith in God. Wilberforce was already discouraged so he ended up relying on God more than ever and as a result God let his will be done and Wilberforce was successful in the end.

Wilberforce put all of his trust and faith in God, and the way that he lived out his life and trusted in God is a great example for the rest of the world. William worked tirelessly and devoted his life to a cause because he knew that it was wrong and contrary to God’s will. As a result he did everything that he could in order to abolish slavery. He went through many struggles and difficulties, but never gave up. This is a great example of how we should be leading out lives. Although times may get tough in our lives, we need to realize what God’s will is a fight through it. Life will throw many roadblocks in our way and sometimes they will seem impossible to overcome. However, if we put all of our faith in God we will then be able to overcome even the most impossible struggles and make the world a better place. William Wilberforce went through many difficulties and struggles in his life, but he never managed to lose sight of what he was doing it for. He was not only doing it to help those that were enslaved, but also to make the world a godlier place. He saw that the world was a very sinful place and he sought to change that. This is how we all need to live our lives. We should see the sinfulness in the world and despise it. We should then do everything that we can to destroy evil and make the world a better place so that through everything we do we serve God and do His will.

South Asia particularly, Nepal, India, Sri Lanka, and Bhutan has billions of population who follow and practice Hinduism. Hinduism, today’s oldest living religion, is practiced by most of the natives of above countries as well as the people who have migrated from these nations to other parts of the world. Alone in India 82% people are Hindus (Moore 487). Hinduism is a unique religion without fundamentals. It is an agglomeration of religious, cultural, and philosophical ideas and practices. Thereby, Hinduism, a heterogeneous mixture of numerous traditions has its own value and set of beliefs. Hinduism, one of the oldest religions in the history, is a blend of various cultures and is legendary for its controversial origin, religious beliefs, and multiple deities.

“Hinduism” or the “religion” of Hindus, has largely unknown origins because of its great shape and unclear authors of its sacred texts. There is always a controversy regarding the origin of Hinduism since centuries. The term “Hinduism” derives from the Persian word that refers to the Sindhu (or Indus) river which is situated in northwest India. “Hindu” was first used in the 14th century by Arabs, Afghans, and Persians to describe about the people of that region. In spite of this lack of definitive origin, there are two theories, “Out of India Theory” and “Indo Aryan Theory” that deal with the history of Hinduism.

As per “out of India Theory”, Hinduism is entirely born in India. The original house of the Hindus was India; later they spread out to central Asia and thence to Europe (Modi 11). Historians, of this theory, generally hold that the origin of Hinduism can be traced to the ancient civilization of Indus Valley. Fairy extensive archeological evidences support this theory of origin before 4,000 years. Found aged rock paintings and depictions in the caves at Northern India are main bases to conclude that Hindus were in India who migrated to north and west later.

The second theory or “Indo Aryan Theory” basically says that a group of nomads called Aryans moved to the India and mixed with the natives. However, this theory of origin has been under contemporary scientists’ belief and increasing challenge. According to this theory, the Artic, of all places w as the original home of these people who migrated to India in course of centuries. Initially, these migrants populated central Asia, Iran, Afghanistan, and finally India. These pre-historic migrants or Aryans were considered as honorable and noble people, who invaded the Indus valley civilization and invented Hinduism along with the natives. These Aryans spoke a language that in its refined form came to be known as Sanskrit, which is believed to be the oldest language in the world. Due to the lack of supporting proof, this theory has now been proven to be flawed one and is considered nothing more than a myth.

According to scholars, the evolution of Hinduism may be divided into three periods: the ancient (6500 BCE-1000 AD), the medieval (1000-1800 AD), and the modern (1800 AD to present). About 1500 B.C. the Indus valley was invaded from the east by the Aryans. By the year 1000, the basic doctrines of Hinduism had been formed, and the ancient period of Hinduism gave way to the medieval period. The modern period of Hinduism began about 1800 with the introduction of British rule into India.

In addition to the unclear origin, another reason of Hinduism to be a unique is its basic tenets. Hinduism embraces a great diversity of beliefs about the universe, God and the path to liberation. In Hinduism, the cosmos is represented by the various elements which represent the mass. In Indian mythology, the whole universe is consists of strong radiation represented by the term OM which is the essence of all mantras, the highest all mantras and the divine word. OM consists of three sounds: the vowel a, the vowel u, and a nasalized m. It is said that OM of Hinduism and Amen of Christianity have similar sound and meaning as well. In case of God, for Hindus, he is omnipotent, omniscient, and omnipresent beyond any attributes of shapes, color, and formaˆ¦.In general, Hindus consider God not just as the supreme and almighty one, but also the personal one whom the individual can worship. Basically, the divine trinity of Hinduism is formed by Brahma, Vishnu, and Mahesh who possess the characters corresponding to creation, preservation, and annihilation. Hinduism considers diverse aspects of God, in multifarious form. Thereby, it is sometimes viewed as polytheistic or believing in many gods (Rosen 33). As, Hinduism is a cluster of diverse belief and traditions, the prominent themes of Hinduism include the authority of the Vedas (the oldest Indian sacred texts), the Brahman (the ultimate reality), law of karma, right actions, reincarnation, and liberation from the cycle of rebirth.

The Vedas are the most ancient religious texts of Hinduism-indeed; they are the oldest religious texts in an Indo- European language. All the religious realms and divine pantheons are described in the vast corpus of mythological and ritual Vedas. Vyas, a holy priest wrote all these Vedas, that Hindus believe. Even, Lord Krishna mentions about the importance of Vedas in Bhagavad Gita (part of Hindu largest Epic Mahabharat):

I am seated in everyone’s heart and from me come remembrance, knowledge, and forgetfulness. By study of Vedas, the goal is to know only me; and it is only I who truly know these texts, indeed, I am the creator of the final truth (The Bhagavad Gita 15.15).

There are four main Vedas where whole Hinduism is elaborated: the Rigveda, the Yajurveda, the Samaveda, and the Atharwaveda. Except Vedas, Hindus believe in caste system too, where Brahmans or Brahmins lie on top. A Brahmin is a member of the highest priestly caste in Hinduism who performs priestly services. Brahmins as well as Vedas are two concepts that are fundamental to Hinduism and differentiate the faith from Buddhism and Jainism.

Hindu scriptures explain the ultimate reality as Brahman which is obviously the source of all things. It is said that Brahman is the ultimate mystery without any attributes and qualities which is behind the universe and all the Gods. It is pure, indivisible, infinite, incorporeal, and all pervading likewise the sky. To know about life, it is necessary to know the Brahman and the Atman which is the self, the soul, the principle of individual life. Some people feel that a message of Hinduism is, through meditation and contemplation; an individual must come to realize the fact that the Brahman is Atman.

The idea that human’s soul transfer into a new body after death is a main theme of Hindu tenet and this process happens over and over in a continuous cycle known as Samsara. Throughout these lives, Karma is the one which keeps an individual imprisoned by trans-migratory cycle and determines the quality of next reincarnation. Karma means “deed” or “action”. Each soul’s unique destiny is determined by the universal law of Karma. Hindus also believe that by good Karma the cycle of Samsara can be escaped when a soul reaches a stage known as moksha (liberation). One who is free from ignorance and sins is eligible for Mokshya and after this point; the soul will reside in heaven. Moreover, truth, meditation, yoga, piousness, honesty, celibacy, prayers, penance, cleanliness, non-violence are other tenets of Hindus.

Hindus perform different religious practices and rites according to the age of an individual with the help of trained priest or chaplain serving family. Naming, weaning, hair cutting, marriage, death are different rites throughout a Hindu’s life. The most important and never a-parting relationship and most engrossing event of a Hindu’s life is marriage. It is subjected to be the most prolonged and an endless conversation however; those who remain unmarried are also treated with the upmost respect, if he has a pious motive. The bride and bride groom start their lives together where fire is taken as witness. The couples make seven rounds around the fire and each round has its specific promise which they are supposed to keep throughout their married life. In case of remarriage, the Hindu society allows a widower to remarriage however, widows are never allowed to remarry and have affairs throughout their lives. After marriage, the funeral or death ceremony comes second important and this differs from caste to caste. The closing moment of a Hindu’s life is associated with number of actions. After death, the body is destroyed, ideally on the bank of river with fire. Afterwards, Hindu mourning lasts one year, during which a large number of ceremonies have to be performed for the Mokshya or liberation of the Soul.

Hinduism is generally associated with multiple deities and does not advocate the worship of one particular deity. Home is the center of religious practices for Hindus. Deities are represented by a complexity of images and idols symbolizing divine powers. Each home has an idol, a picture or at least an image to worship. Cleaning and sprinkling the holy water are common ways to make the house holy and livable for God. In addition, Hindus go to different temples very frequently to worship different gods. Hindus view the Supreme Being’s cosmic activity as comprised of three main tasks: creation, preservation, and dissolution. There three tasks are associated with three deities Brahma, Vishnu and Shiva which are fundamental deities of Hinduism and they stand as creator, preserver and destroyer respectively. Lord Brahma brings forth the generation and represents the creative principle of the Supreme Being. Where, Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. All future characters in Hinduism are connected somehow with these three deities. A Hindu deity represents a particular Supreme Being. These three deities together form the Hindu trinity. One must clearly apprehend that these three gods present the same power, the Supreme Being in three different aspects and are not independent. Bansi Pandit says, “The oneness of the three gods Brahma, Vishnu, and Shiva or Mahesh is brought out by the mystic symbol AUM where ‘A’ represents Vishnu, ‘U’ Shiva and ‘M’ Brahma.”

After deities, Hindus also worship planets, trees, animals, and even spirits. As per Hindu scriptures, living beings are not apart from God, since, he resides in each and every one of the creatures in the form of atman (BG 10.39). Hence, each living being is a solitary manifestation of God. In addition, Hinduism has always been an environmentally sensitive philosophy and contains the earliest messages for sustentation of environmental and ecological balance. Thus, Hindus worship nine planets as God because it is believed that these angelic bodies in the cosmos affect every aspect of human lives and are responsible for all the good or bad times one faces in life. Among them, the sun has a major role and is worshipped in different forms. The holy Gayatri mantra is solely dedicated to the sun:

Let us mediate on the adorable splendor of sun; may he arouse our minds with his golden beams.

After the solar system or planets, Hindus also worship animals and plants such as cow and holy basil. The priests say that just looking after a cow in itself is a form of worship. Holy basil which is often called “Queen of herbs” is the mother medicine of nature. Generally each Hindu’s home has a basil plant in courtyard and the house is considered incomplete if it does not have a basil plant somewhere in residence. In India this plant is hallowed for more than five thousand years as a healing balm for body, mind and soul.

As Hinduism is a mixture of different castes, cultures, and is comprised of many varying beliefs such as pantheism, monotheism, polytheism, and atheism; it seems very unique in comparison to other eastern religions. Even though philosophers and historians have controversy regarding Hinduism, Hindus do not have any contradiction among their beliefs.

Having a baby and changing your life with a new being is a very important part of life. Regardless of culture and traditions, it is a very special process for most mothers, fathers and families in all cultures around the world. This essay will look in depth into the ways the Hindu culture views child bearing, infant feeding, post partum beliefs and in general how their beliefs differ from our Canadian modernized culture.

Child-bearing

The Hindu religion in itself is a very tight-knit culture, relying a lot on the power of their God’s and finding enormous strength in the faith itself. The child-bearing process is no exception. “Ceremonies are usually performed during pregnancy to ensure the health of the mother and growing child” (Hindu, 2012). Initially at conception a ceremony called ‘samskar’ is performed and this involves prayers of hope that a child will fulfill the parent’s obligation to continue the human race. There are rituals that the father practices with the mother such as the father parting the hair of the pregnant mother three times upward from the front to the back, this is believed to assure ripening of the embryo inside. Also, charms may be placed on or around the mother that ward off evil eyes and witches and demons.

As the pregnancy advances there are a set of prayers that are held during a ceremony to continue the blessings of the mother and child. Between the fourth and seventh months of pregnancy a ceremony called ‘Simantonnayana’ is held in which the father combs his wife’s hair and expresses his love and support for her. Traditionally in the seventh month of pregnancy Hindu’s have another ritual that is performed which would be compared to a modernized Canadians version of a baby shower, this is called ‘Seemantham’. This event is organized by the family members and involves gift-giving and religious rituals. “A prayer to fire is recited to sooth the expectant mother. Light instrumental music is played, and it is believed that this will refine the development of the baby’s ears” (Hindu, 2012).

“During pregnancy the mother usually assumes a passive role and follows directions of the trained professionals” (Leifer, 2011). During all examinations and the actual birthing process a female couch is usually preferred and they value the teachings of professionals. While the woman is in labour, her head is usually covered and if any examinations are to be done to the mother the husband must always be present.

Rituals immediately following the birth of the child are practiced as well. “Prior to the cutting of the umbilical cord, the father may touch the baby’s lips with a gold spoon or ring dipped in honey, curds and ghee. The word ‘vak’ (meaning speech) is whispered three times into the right ear, and mantras (prayers) are chanted” (Leifer, 2011). This ritual is normally called ‘Jatakarma’ and is viewed as a sacrament or samskar. This ritual is given by the father to welcome and give blessings to ensure a long life, peace and to continue the generation of talent for the newborn child. After the newborn is delivered the sex of the child is not revealed until the placenta is delivered. This information is with-held to delay stress of the mother if the gender of the child is not of her preference until after the placenta is delivered.

One of the last rituals in this category includes the performance of ‘Namakarana’ (a ceremony done to name the child). This is held between the tenth and forty-first days of life. This particular ceremony marks the child’s formal entry into his or her seat of Hinduism. “Names are chosen according to astrology” (BeliefNet, 2012) and a consultation is done in deciding the name of the child and usually names of Hindu gods or goddess are chosen and preferable. Hindu’s believe this tradition is special and a blessing because you will have an added benefit of remembering how your child was named.

Infant Feeding

Typically a newborn baby in the Hindu culture is breastfed; the belief is that by feeding the child breast milk, mothers are worshipped by the Hindu goddess ‘Durga’ (the mother goddess). It is believed that breast milk is thought to have special powers which are in their religious text as the ‘Sushrauta Samhita’. These texts also recommend delaying breastfeeding until ‘true milk’ comes in.” (McKenna, 2009). Following religious beliefs a mother’s colostrum and prelacteal feeding is discarded. Among some Hindu’s “colostrums is discarded because of a belief that its thickness and viscosity may be difficult for the newborn to swallow. Also, there are beliefs that the first breast milk is ‘stale’ or ‘old’ from being stored in the breasts for the duration of the pregnancy” (McKenna, 2009). Mothers ensure that their breasts are washed and all colostrums are discarded for the first day until the true milk comes in. Hindu’s also believe that by discarding the colostrum they are ‘purifying the tubes of the mother’s mammary glands. Prior to the mothers giving their child the true milk, Hindu’s give ‘prelacteals’ which their religious beliefs and cultural backgrounds state they are to have positive effects on the baby’s gastrointestinal and genitourinary systems. “Hindu’s use prelacteals like honey and ghee, which are thought to evacuate meconium, reduce colic and act as a laxative” (McKenna, 2009).

When the infant reaches an age of six or seven months an ‘Annaprasana’ ceremony is performed for the first solid foods. Annaprasana’s meaning is anna= rice and prasana= to enter, thus the reasoning why rice is typically the first food given, and is given at this ceremony. The difference of the month for the ceremony depends on the gender of the child. A girl child’s ceremony is held on an odd month, while a boy’s ceremony would be on an even month. When a baby gets solid food for the first time numerous prayers are offered to the child. It is believed with Annaprasana that the flaws that arise due to intake of impure food are removed. At the ending of this ceremony different articles such as books, fruits, toys and money are spread in front of the child. The baby is allowed to touch these items and it is believed that what the baby touches first will be his interest for rest of its life.

Post Partum Beliefs

Typically in most Indian cultures after a baby is born there is a lot of family support for the mother and many believe that the baby is to be handled as little as possible to allow its spine to grow normally. For the post partum women “sponge baths are usually done” (Leifer, 2011) in the Hindu culture. Usually the woman who delivered the child is “kept in seclusion for 40 days postpartum” (Leifer, 2011). This time of seclusion allows for bonding of the woman and child and immediate family. After this bonding time is complete then other family, friends and presents are welcomed into the home of the child. A traditional art of painting the skin with Henna is also performed on the woman after having a baby. “Hennaing a woman after she gives birth is a traditional way to deter the malevolent spirits that cause disease, depression, and poor bonding with her infant. The action of applying henna to a mother after childbirth, particularly to her feet, keeps her from getting up to resume housework. A woman who has henna paste on her feet must let a friend or relative help her care for older children, tend the baby, cook and clean. This allows her to regain her strength and bond with her new baby” (Cartwright Jones, 2002).

Personal Reflection

The process and importance of having a child in the Hindu religion really intrigues me. Although every culture finds importance and happiness in the process of a new child being welcomed into their family, the Hindu religion has opened my eyes into how special and meaningful this process can be. All the ceremonies and special activities that are done to embrace this beautiful time in life made me wish some of these special events were incorporated in modernized Canadian cultures. I truly believe that having this much culture and religious belief incorporated into having a child makes it even more special.

It is very important as a nurse that you take the time and consideration to value all the different areas that cultures around the world celebrate and embrace different parts of life, such as having a baby. As a nurse you must be respectful of each and every person’s beliefs and be culturally aware that every person regardless of race, color or culture may choose to embrace this part of life in their own way. It is the responsibility of the nurses and health professionals to make this the best possible experience for them and in turn being respectful to their wishes, regardless if they are different than your own.

One of the first ways we can be assured of Gods continued presence in our lives, even when everything seems in chaos, is that God himself has promised it. Look at the last words Jesus spoke to His disciples before he ascended into heaven: he said, “..and lo, I am with you always, even to the end of the age.” This is straight forward assurance of God not ever letting us alone. In Psalms 139, David plainly states that not only does God know us completely and never leave us, but that the converse is true as well; we can never be away from God. “Where can I go from Your Spirit? Or where can I flee from your presence? If I ascend into heaven, You are there; If I make my bed in hell, behold You are there” (Psalms 139: 7, 8 NKJV). Again in Psalms 55, David says, “As for me, I will call upon God and the Lord shall save me. Evening and morning and at noon I will pray, and cry aloud, and He shall hear my voice” (Psalms 55: 16, 17 NKJV). These scriptures are but a fraction of God’s explicit words telling of His presence always, no matter what is going on in our life. All the biblical narratives are full of the same message, implicitly. God cares for his people, so when you feel like you’re all alone, seek the promises of His Word first and take comfort in the fact that He is there.

Another way of knowing God is always there is to recall personal experiences where you have felt the same way in the past, and yet in hindsight you are able to clearly see God was with you all along. Sometimes circumstances of life can bring us to the point of feeling overwhelmed so that we miss the voice of God due to our own anxieties. I can certainly point to a period in my life where it seemed as if God had gone on vacation and everything was crumbling around me. I remember beginning this time in my life by crying out, yet I still felt crushed as I began to focus on my circumstances and not on my Saviour. In short order I came to the conclusion that God had left me alone and I began to drown in my own self-pity, circumstances of life and erroneous thinking. This went for about six years. During that time, God seemed very distant indeed, and I struggled with whether I’d every really known Him at all. As I look back upon that time however, I’m able to see moments where God was definitely present, and active in my life. My focus was just in the wrong place and I missed it at the time. Particularly, I remember God bringing to mind certain chapters of scripture I’d memorized as a child. These scriptures would replay in my mind at the strangest times, and even though I didn’t see it in the moment, God used His Word to begin drawing my focus back to him. I had peace for short spells amidst the storm of life, but I only know that for certain now as I look back. I believe God allows us to use our past experiences of life to draw on and affirm His presence. Much in the same way as He constantly commanded the young Israelite nation to remember Him and what He had done for them, we are to remember what He’s done for us in our life, in order to draw strength, comfort and assurance of not being alone in future storms of life.

Other people can also, through their testimonies, provide us comfort and assurance that God is always there. A clear example of this can be seen in some of the men I counsel at Seattle’s Union Gospel Mission. Many of the guys who come in and enter the year-long Men’s Ministry Program come from lives of unimaginable hardship and brokenness. It is not uncommon at all for a man to be sitting in my office and with tears in his eyes say that as he looks back across his life, he can come to no other conclusion for his still being alive, other than God has watched over him the whole way! I hear the testimony of one man who was shot by his own mother and sold to her drug dealers as a prostitute at the age of eight, who then had an entire childhood of unspeakable pain, come to the conclusion that despite all he’s been through and every terrible thing he’s also done in his life, that God was with him and spared his life. He then can begin naming specific instances from his chaotic life, where he now sees clearly that God intervened and spared him. This man’s story is not uncommon. The point here is that through his testimony, others will be able to know that no matter how rough things may be, or how far their own focus is distracted away from God, He is always there. Such testimonies are powerful reminders to God’s presence, as David says “even if I make my bed in hell, you are there.”

The next time you come to a place in your life where you feel like God isn’t there, that He doesn’t care or isn’t listening, please remember to seek out His promises in His word. As you do read His Word, think back to other times in your own life where things were turbulent and look for the evidence of His presence in those situations, and listen to the testimonies of others who can point to the faithful presence and activity of God in their lives during hard times. God is with you always, you can bet on it.

As we go through life, we travel to countries or meet people from dissimilar cultures, and we naturally question our new environments. By questioning these new societies, we are able to understand more of one’s personality and identity. Cultural identity is when certain traditions, customs, beliefs and values are shared through traditional cultural practises and become meaningful and important to oneself1. It contributes to how we see ourselves and the groups with which we identify1. Ethnic foods offer a rich set of metaphors through which individuals can express their cultures. Food is one custom that strongly connects people to their traditions, and has been not only important in Jewish culture and history, it has been central to the Ashkenazi Jews’ ideas about themselves and about others, as well as their social and communal practices2. Ashkenazis or Eastern European Jews are defined as those who, from long before 1500, lived in Poland, Lithuania, Belarus, Ukraine, and European Russia3. This essay explores how food is source of cultural identity for Ashkenazi Jews living in Australia, concentrating on the connection between food and festivals, ceremonies and the Bible. As well as the contrast of how food is not the most identifiable aspect in some Ashkenazi Jews lives.

Festivals and Ceremonies:

Formerly, Jews came together around a core of religious and ethnic traditions, such as synagogue affiliation, lighting of Shabbat candles and giving charity to Jewish foundations9. However today, Australia’s Jewish population has encountered an internal breakdown of both the concept of community and the family unit, which have united the Jewish people for so long. Ashkenazi Jews use food as a way to unify family and friends, and reconnect with traditions and culture4. Ashkenazi cuisine tends to use oil, potatoes, inexpensive cuts of meat and simple seasonings4. The importance of food to Ashkenazi Jews can be learnt from the celebrated festivals and rituals. Foods related to festivals are more based on traditions and symbolism passed down generation-to-generation, rather than the Bible. A very special celebration that occurs on the seventh day of the week is Shabbat. Good and homely food is a crucial part of the mitzvah, or good deed, of oneg Shabbat, meaning ‘enjoying Shabbat’. Traditionally, Ashkenazi Jews start the event with a small serving of a fish dish; gefilte fish, poached jelly fish or pickled fish, served as an appetizer before hot soup. A chicken main dish is then served accompanied by cooked vegetables and a kugel4. Finally, dessert is usually fresh or stewed fruits followed by tea and small cakes4. This strongly contrasts the Sephardic Jews take on Shabbat food. Sephardic Jews reflect the foods more typical of many Mediterranean countries since Sephardic Jews are descendents of settlers from the Near East. Meals include fish with avgolemono sauce, chopped eggplant, roasted lamb, stuffed vegetables, rice and, to finish the meal, a honey-soaked cake or pastry nibbled with strong and sweet Turkish coffee4. The ceremonial bread, Challah, is surrounded by folklore and tradition and laden with symbolism. On festive occasions a blessing or Motzi is said over two loaves of challah, symbolising the manna given to the people of Israel during the Exodus from Israel on Fridays5. Two portions of the manna were distributed, so the Israelites did not need to work and prepare food on the Shabbat5.

Similarly to Shabbat, foods consumed on Rosh Ha’Shanah are symbolic to certain aspects to the event, and are created by the Ashkenazi cultural traditions. Rosh Ha’Shanah means ‘head of the year’; it is the New Year’s festival of the Jewish calendar and features foods to celebrate the hope of a sweet year. A hearty main meal of fish, appetizers, meats and honeyed vegetable (Tzimmes) is conventional4. The iconic foods that signify and rejoice the Jewish New Year’s are apples dipped in honey and honey cake for a good and sweet year, and the round challah and the head of a fish which represents the circle of life and marks the cyclical nature of the course of a year4. The representations of Rosh Ha’shanah and Shabbat foods are significant to a majority of Ashkenazi Jews in Australia, because it enables them to link to their ancient religion physically and spiritually3.

However, during the most important and solemn holiday in the Jewish calendar, Yom Kippur, the Torah (Jewish scriptures) commanded “You shall afflict your souls” (Leviticus 16:29)6 and “For a soul which is not afflicted on that day will be cut off” (Leviticus 23:29)6. This has been interpreted, as Jewish people need to fast from sunset to sunset to atone for the sins of the past year4. It is one of the few holidays that is not dependent on food. Thus it is one aspect which food is not a source of cultural identity. It is also an event when many Ashkenazi Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day. Instead of using food as a source of cultural identity, it is the sacred religious day. Although, it is customary for Ashkenazi Jews to make a feast for breaking of the fast. Normally consisting of cakes and hot drink to break the fast, then light salads and dairy foods to aid with digestion3. Proving that Ashkenazi Jews return to food in order commemorate important events that are momentous in the Jewish culture.

Impact of Ashkenazi foods on the non-Jewish communities:

Jewish foods don’t only give Ashkenazi Jews themselves cultural identity, but allows non-Jewish people to recognise the Jewish culture. Australia prides itself as being a multi-cultural country. In 2011, the Census revealed that 26% of Australia’s population was born overseas and an additional one fifth had at least one parent born abroad7. Throughout the 100 years since the first National Census in 1911, a large component of the Australian population have been made up of migrants7. Even though only 0.5% of Australians identify themselves as Jewish7, this hasn’t swayed the impact the Jewish culture has on the Australian diet. After World War II, Jews all over the world, especially in Australia identify the bagel with the Old World and with immigrant Jewish culture10. The bagel was brought to Western societies by the Eastern European Jews from the 1890s and have become one of the most iconic foods that gentiles identify with the Jewish culture8. Most of the other foods mentioned so far, are mostly restricted to those of Jewish faith and hardly are consumed by the wider community8. Other Ashkenazi foods readily available in the main cities of Australia, are baked goods like babka and rugelach, fried potato pancakes known as a Latke and the blintz4,10.

Jewish Dietary Laws – Kashrut:

Jewish people are supposed to follow an intricate system of procedures and taboos in relation to food, derived from a set of commandments said to have been given to Moses by G-d6. These commandments prohibit the eating of particular animals, the most recognised pig; they are prescribed definite methods for the slaughter and preparation of animals that are not banned10. The directives have been augmented by a code of practise, known as Kashrut, intended to ensure that they are never defied9. However, the observance of Jewish Dietary rules have declined sharply, with many Jews observing them only partly and many others rejecting them completely9. This situation has not, however, made these dietary rules irrelevant; on the contrary, it has made them one of the most important ways through which ideas about contemporary Jewish identity and membership can be expressed. Ashkenazi Jews needed to adapt some of the Dietary Laws due to the food accessibility in some areas3. Several changes that have been made are the mixing of fish and milk products, more leniency with the Kashrut for meat than Sephardic Jews and refraining from eating legumes, grain, millet and rice during the Passover festival10. In Australia, Ashkenazi Jews still continue to observe these altered rules because of the strong traditional aspects connected to them, which individualises them as a certain type of Jew.

Today, Jews from all different areas and streams, can deem the Kosher Laws to be an ancient form of food regulations that doesn’t need to be performed in today’s society, because of the new modern methods of cleaning and preparation of foods. Other reasons are some are not informed well of the laws, and/or consider it an added expenditure and inconvenience. More recently, animal rights groups and the Australian media have exclaimed their outrage of the ill-treatment of animals during the process of Koshering meat by companies who do not provide prior stunning11,12. This has strongly influenced Jews to disassociate themselves from obeying Kashrut, and in a few circumstances reject their Jewish identity12. This is because they think the Jewish culture doesn’t respect animals12. However, this contradicts what the Jews and the Torah believe. Ritual slaughter, known as shechita, is a fast, deep cut across the throat with a perfectly sharp blade with no hesitations or unevenness12,13. This method is regarded as painless by Rabbis because Jews believe that God, would only provide for a merciful and compassionate method of send off for his creatures6,12. The Torah is the first methodical legislation, which prohibits cruelty to animals and authorises that they be treated with consideration and value. Judaism exigencies the humane treatment of animals6,12. As well shechita has been scientifically shown to be painless. Dr. Stuart Rosen MA, MD, FRCP discussed the behavioural responses of animals to shechita and the neurophysiologic studies relevant to the assessment of pain, and concluded, “shechita is a painless and humane method of animal slaughter”13. Jews should be proud to observe Kashrut and to identify themselves as Jewish because of the humane and clean ways of preparing food.

Conclusion:

Cultural identity should be meaningful and personal to oneself, as well as an open exploration that should be shared. In multi-cultural societies, like Australia, recognising certain cultures can be done by looking at their foods. Ashkenazi Jews are now identifiable by non-Jewish societies, because they relate the Ashkenazi community with iconic foods, such as bagels. For Ashkenazi Jews, the saying “You eat what you are”4 applies perfectly. They have special foods and diets for their sacred occasions, and ritual eating at festivals and ceremonies allow Ashkenazi Jews to reflect on and identify with their culture and religion through the symbolic representations of the traditional foods. However, you are what you don’t eat as well. The solemn festival of Yom Kippur , is one of the most important Jewish festivals and requires Jews to fast from sunset to sunset4. Also the laws of Kashrut have strict guidelines of forbidden foods, and precise manners of food preparation that need to be obeyed9. Kosher eating is a essential part of food being a source of cultural identity, even though not every Jew observes all the laws.