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The Tetragonoderus (Peronoscelis) quadriguttatus assemblage is a postulated monophyletic part of the intersectus complex. This assemblage is characterized against a background that includes review of a classification of the genus and comparison, in the form of a key, to other unrelated Western Hemisphere genera that share elongate tibial spurs with Tetragonoderus Dejean. The principal, easily observed feature that unites the three members (T. laevigatus Chaudoir, 1876; T. deuvei, new species (type locality: Cuijaba, Mato Grosso, Brazil), and T. quadriguttatus Dejean) of the quadriguttatus assemblage is the four-spotted elytra (two spots per elytron). These species are treated in detail, including key, synonymy (as required), comparisons, description (external and male genitalic features), habitat (if known), locality data, and geographical range map. Also, T. subfasciatus Putzeys, 1846, the elytral color pattern of whose members may be confused with the spotted pattern of the quadriguttatus assemblage, is treated similarly. The following new synonymies were established: T. quadriguttatus Dejean 1829 = T. columbicus Steinheil 1875 = T. lacordairei Chaudoir 1876 = T. tetragrammus Chaudoir 1876; and T. laevigatus Chaudoir 1876 = T. chaudoiri Liebke 1928 (replacement name for the junior homonym, T. unicolor Chaudoir, 1876). Lectotypes are designated for T. unicolor Chaudoir, T. lacordairei Chaudoir, and T. subfasciatus Putzeys. A neotype is designated for T. quadriguttatus Dejean. New distribution records in the West Indies for T. quadriguttatus are recorded for the islands of Grand Cayman, Jamaica and Hispaniola. These records may be the result of recent natural overseas dispersal from northern South America, or they may be the result of human-mediated accidental introduction, or a combination of both. The southern Floridian (Nearctic) records for T. laevigatus probably represent a recent accidental introduction through commerce, followed by dispersal through flights of adults.
The genus Efferia Coquillett from the Bahamas, Cayman Islands, Cuba, and Jamaica is reviewed. The fauna now totals 16 species with 6 new species described (Ef. bellardii n. sp., Ef. bromleyi n. sp., Ef. hinei n. sp., Ef. insula n. sp., Ef. pina n. sp., and Ef. vinalensis n. sp.). Cuba has the greatest diversity with 10 species, Jamaica 3, the Bahamas 2, and the Cayman Islands 1. Efferia stylata (Fabricius) is removed from the species list of these West Indian islands. The wings of Ef. caymanensis Scarbrough and Ef. bromleyi, spermathecae of Ef. bromleyi, Ef. cubensis (Bromley), Ef. insula, Ef. nigritarsis (Hine), and terminalia of all species are illustrated. Keys for the identification of the species are provided. Specimens of two additional species from Cuba are in too poor a condition to be described but their terminalia are illustrated and the species are included in the key to the males.
Australophanus, new genus, is described and illustrated for Cryptamorpha redtenbacheri (Reitter). Platamus Erichson is synonymized under Telephanus Erichson, new synonymy. Euplatamus Sharp, new status, replaces Platamus Erichson as the genus name. Type species are designated for Aplatamus Grouvelle and Euplatamus Sharp. Telephanus velox (Haldeman) is synonymized under Telephanus atricapillus Erichson. A diagnosis of the tribe Telephanini, a key to the described telephanine genera of the world is presented, and a phylogeny of the family Silvanidae is proposed.
A preliminary checklist of Calpini is provided, incorporating corrections and changes to publication dates and nomenclature as presented in the checklists of Poole (1989), Fibiger and Lafontaine (2005), and Holloway (2005). Culasta Moore is removed from synonymy with Calyptra Ochsenheimer. Eudocima talboti (Prout) and Graphigona antica Walker are placed in synonymy with E. cajeta (Cramer) and G. regina (Guenée), respectively. Africalpe Krüger, Ferenta Walker, Gonodonta Hübner, Graphigona Walker, Oraesia Guenée, and Tetrisia Walker, are added to the tribe based on shared characters. The genera Cecharismena Möschler, Goniapteryx Perty, Pharga Walker, Phyprosopus Grote, Psammathodoxa Dyar, and Radara Walker are removed and considered incertae sedis. Hemiceratoides and Phyllodes are not considered to be members of Calpini.
Attempts to clarify the identity of obscure New Zealand spider taxa have lead to the conclusion that six species are best treated as nomina dubia [Philodromus rubrofrontus Urquhart 1891 (Philodromidae); Dictyna urquhartii Roewer 1951, (Dictynidae); Linyphia albiapiata Urquhart 1891, Linyphia cruenta Urquhart 1891, Linyphia multicolor Urquhart 1891, Linyphia pellos Urquhart 1891 (Linyphiidae)]. Four species currently listed in Araneus Clerck 1757 (Araneidae) are re-affirmed as synonyms [Araneus lineaacutus (Urquhart 1887) = Zealaranea crassa (Walckenaer 1842), Araneus powelli (Urquhart 1894) = Novaranea laevigata (Urquhart 1891), Araneus sublutius (Urquhart 1892b) = Zealaranea trinotata (Urquhart 1890), Araneus ventricosellus (Roewer 1942) = Eriophora heroine (L. Koch 1871)]. An old record of Araneus brisbanae (L. Koch 1867b) (Araneidae) from New Zealand is a misidentification of Eriophora decorosa Urquhart 1894. The family Philodromidae, the genera Dictyna Sundevall 1833 (Dictynidae) and Linyphia Latreille 1804 (Linyphiidae), as well as Tharpyna munda L. Koch 1875 (Thomisidae) and Araneus brisbanae (Araneidae) are absent from New Zealand.
The pyrgine genus Porphyrogenes Watson, 1893 (Hesperiidae) is discussed, especially as it occurs in central Rondônia, Brazil. Of eleven species of Porphyrogenes found in Rondônia, four (P. specularis, P. convexus, P. sparus, and P. spadix) are described as new species. Biological details of the genus are discussed. An additional five new species of Porphyrogenes (P. spina, P. sporta, P. splendidus, P. simulator, and P. speciosus) are described from elsewhere. Porphyrogenes cervinus (Plötz, 1883), new synonym of Porphyrogenes ferruginea (Plötz, 1883), reinstated status, is raised from a subspecies of Porphyrogenes despecta (Butler, 1870) to species-level. Porphyrogenes omphale (Butler, 1871), reinstated status, is not synonymous with Porphyrogenes passalus (Herrich-Schäffer, 1869) and becomes a species-level taxon for which no subspecies are recognized; P. passalus was described from a female with no known male. Porphyrogenes sula Williams and Bell, 1940, reinstated status, is raised from synonymy with Porphyrogenes zohra (Möschler, 1879) to species-level. Porphyrogenes stresa Evans, 1952, new status, is raised from a subspecies of P. zohra to species-level. Porphyrogenes immaculata (Skinner, 1920), new synonymy, was described from a male, which we believe is the male of Porphyrogenes sororcula (Mabille and Boullet, 1912). Porphyrogenes suva Evans, 1952, new synonymy, formerly considered a full species, was described from a male which we believe is the male of, and thus synonymous with, Porphyrogenes probus (Möschler, 1877). Porphyrogenes virgatus (Mabille, 1888) and Porphyrogenes eudemus (Mabille, 1888), considered synonyms of P. zohra and Porphyrogenes vulpecula (Plötz, 1882), respectively, without justification by Evans (1952), are removed from those synonymies and retained, along with P. passalus, as females without confirmed affinities. Lectotypes are here designated for Phareas ferruginea Plötz, 1883; Augiades despecta Butler, 1870; Telegonus omphale Butler, 1871; Eudamus pausias Hewitson, 1867; Telegonus probus Möschler, 1877; Telemiades vulpecula Plötz, 1882; Eudamus passalus Herrich-Schäffer, 1869; Thymele virgatus Mabille, 1888; and Thymele eudemus Mabille, 1888. A neotype is designated for Phareas cervinus Plötz, 1883, that being the lectotype of Phareas ferruginea. Types of all taxa in the genus are illustrated. Three named and five unnamed phenotypes of females, not reconciled with males, are identified and described. Twenty-six species are now recognized, making this one of the largest hesperiid genera in the neotropics.
The miscanthus mealybug, Miscanthicoccus miscanthi (Takahashi) (Hemiptera: Pseudococcidae), is newly reported as prey for the lady beetle Hyperaspis paludicola Schwarz (Coleoptera: Coccinellidae) at the Regan National Airport, Washington, DC (northern range extension). A new armored scale prey, Diaspidiotus ancyclus (Putnam) (Hemiptera: Diaspididae), for the lady beetle Microweisea misella (LeConte) (Coleoptera: Coccinellidae) is recorded. A range extension for Hyperaspis paludicola is reported.
Preliminary Checklist of the Mecoptera of Florida: Earwigflies, Hangingflies, and Scorpionflies
(2008)
We provide the first species checklist of Mecoptera indigenous to Florida, based upon preliminary data gathered primarily from specimens housed in the Florida State Collection of Arthropods. There are 11 described and one undescribed species of mecopterans, representing three families, inhabiting the state of Florida. These include the recently discovered meropeid (earwigfly), Merope tuber Newman, four species of bittacids (hangingflies), represented by the genus Bittacus Latreille, and 7 species (one undescribed) of panorpids (scorpionflies), represented by the genus Panorpa Linnaeus. We are not certain if one of these, Bittacus texanus Banks, is indigenous, represents a nonindigenous occurrence, or is simply erroneous. Two of the species on our list, Bittacus stigmaterus Say and Panorpa venosa Westwood, represent first state records and one species, Panorpa floridana Byers, is endemic. Six of the species which have been recorded in Florida, M. tuber, Bittacus punctiger Westwood, Panorpa rufa Gray, Panorpa pachymera Byers, Panorpa lugubris Swederus and P. venosa, represent the southernmost records for these species in the continental United States. Perceived diversity and abundance of mecopteran species in Florida are limited by climate, biogeography, and collection bias.
A new species, Aiolopus obariensis sp. n., is described and illustrated from Fezzan Province, Libya. Besides other differentiating characters, the new species is characterized by having a conspicuously short and club-shaped left antenna. A description and a key to Libyan species of Aiolopus Fieber is provided. Some additional characters of male and female genitalia have also been incorporated.
The bee fauna of the Greater Puerto Rico area was studied. A review of the previous relevant studies is presented. An annotated catalog and information about the origin and distributional patterns are also provided. Thirty-nine species of bees occur in Puerto Rico and adjacent islands. This fauna is composed of four elements: exclusive Puerto Rican endemics (26.5%); Antillean endemics occurring on multiple islands (76.5%); continental species that have also colonized the Antilles (23.5%); and species introduced through human activity (12.8%). The bee fauna was both low in its diversity and showed the highest level of disharmony in relation to other faunas of the Greater Antilles. A lectotype is here designated for Agapostemon krugii Wolcott, 1936.
This study provides a species-level phylogeny for the Neotropical brassoline genus Eryphanis Boisduval based on 43 morphological characters. A revised generic definition is given. Three subspecies are elevated to species status and a new species is described; E. bubocula (Butler, 1872), status revised; E. lycomedon (C. Felder and R. Felder, 1862), status revised; E. opimus (Staudinger, 1887), status revised; and E. greeneyi Penz and DeVries, new species. Diagnoses, annotated redescriptions, and illustrations of habitus and genitalia are provided for the nine Eryphanis species.
Two species groups are proposed for Ommatius Wiedemann, normus and tibialis species groups, increasing the number to eight groups from the Americas. The normus group includes six species, two of which are new, O. nebulosus n. sp. and O. tepui n. sp., from Venezuela. This species group thus far extends from Venezuela southward into Paraguay and southern Brazil. Ommatius pulcher (Engel) is redescribed and a neotype designated. The tibialis group includes eight previously described species from eastern and southwestern United States. Ommatius gemma Brimley is transferred to the costatus group. Keys to the eight species groups and the species of the normus group with illustrations of diagnostic characters are provided. Notes and new distribution data are given for previously described species. The spelling of Ommatius norma Curran and O. ruficauda Curran are changed to agree in gender with the genus name, which is masculine.
Six new genera are erected as follows: in the Issini, Argepara gen. n. (type species: Hysteropterum semipellucidum Melichar, 1906), Aztecus gen. n. (type species: Hysteropterum montezuma Kirkaldy, 1913), Incasa gen. n. (type species: Hysteropterum riobambae Schmidt, 1910), Bumaya gen. n. (type species: Bumaya knorozovi sp. n.); and in the Colpopterini, Caudibeccus, gen. n. (type species: Colpoptera carlota Myers, 1928) and Jamaha gen. n. (type species: Poeciloptera elevans Walker, 1858). Four new generic synomymies are proposed: Prothona Caldwell, 1945 and Plummerana Caldwell, 1945 are placed in synonymy under Proteinissus Fowler, 1904. Thionissa Metcalf, 1938 is placed in synonymy under Dracela Signoret, 1861. Hesperophara Kirkaldy, 1904 is placed in synonymy under Colpoptera Burmeister, 1835.
Nineteen species of crepuscular and perhaps nocturnal eudamine skippers (Lepidoptera: Hesperiidae) included in Evans (1952) group "D" genera Bungalotis Watson, Salatis Evans, Sarmientoia Berg, Dyscophellus Godman and Salvin, and Nascus Watson occur in the Cacaulândia area of central Rondônia, Brazil. Their relative abundance and phenology there are given. Taxonomic comments and comparisons with published information are made. Bungalotis lactos Evans, 1952, new status, is considered a species separate from Bungalotis borax Evans, 1952. New genera Nicephellus and Euriphellus are proposed for Eudamus nicephorus Hewitson, 1876, and Papilio euribates Stoll, 1782, respectively, removing both from Dyscophellus and creating new combinations. Discophellus porsena Bell, 1934, reinstated status, is raised from synonymy to a full species of Dyscophellus. The subspecies of Dyscophellus ramusis (Stoll, 1781), as presently recognized, are probably good species; Dyscophellus ramon Evans, 1952, new status, is considered a full species. Pseudonascus, new genus, is proposed for Papilio paulliniae Sepp, [1842], removing this species from Nascus and creating a new combination. Two new species, Bungalotis aureus from Ecuador and Dyscophellus mielkei from Rondônia, Brazil, are described. Male and female genitalia are illustrated for all taxa available from the Rondonian study site plus some from other areas.
A remarkable new species of Zethus Fabricius (Hymenoptera, Vespidae, Eumeninae) from Costa Rica
(2008)
Porter, new species, is described from Costa Rica. It forms a species group of its own, unique in its grotesquely enlarged male mandibles and reduced clypeus, single mid tibial spur, and in having a medio-apical bulge on the second sternite. It was previously identified as Z. magretti Zavattari but reexamination of the type of this species shows that it actually belongs to the coeruleopennis species group.
Ecological and biogeographical observations on Cerambycidae (Coleoptera) from California, USA
(2008)
New ecological and biogeographical observations are presented for the following 32 species of Cerambycidae from California: Atimia confusa dorsalis LeConte, Anelaphus albofasciatus (Linell), Aneflus prolixus prolixus LeConte, Anoplocurius incompletus Linsley, Brothylus conspersus LeConte, Callidiellum virescens Chemsak and Linsley, Calloides lorquini (Buquet), Clytus chemsaki Hovore and Giesbert, Enaphalodes hispicornis (Linnaeus), Methia brevis Fall, Neaneflus fuchsi (Wickham), Neoclytus balteatus LeConte, Plectromerus dentipes (Olivier), Phymatodes decussatus decussatus (LeConte), Phymatodes decussatus australis Chemsak, Purpuricenus dimidiatus LeConte, Rosalia funebris Motschulsky, Schizax senex LeConte, Smodicum pacificum Linsley, Stenaspis solitaria (Say), Tragidion gracilipes Linsley, Brachysomida californica (LeConte), Brachysomida vittigera Linsley and Chemsak, Centrodera osburni Knull, Encyclops californica Van Dyke, Judolia sexspilota (LeConte), Leptalia macilenta (Mannerheim), Leptura hovorei Linsley and Chemsak, Leptura pacifica (Linsley), Necydalis barbarae Rivers, Neobellamira delicata australis Linsley and Chemsak, Pachyta armata LeConte, Stenocorus alteni Giesbert and Hovore.
The Brazilian scarab beetle genus Microchilus Blanchard (Rutelinae: Geniatini) is reviewed. Based on examination of type specimens, Microchilus beckeri Martínez is transferred to the genus Leucothyreus becoming L. beckeri (Martínez), new combination; Leucothyreus bucki Machatschke is a new junior synonym of L. beckeri (Martínez).Microchilus is limited to two species, M. beckeri (Martínez) and a new species,Microchilus rodmani Jameson, here described. Characters that circumscribe the genus, biology, and species distribution are discussed. A key to the species is provided.
The seven genera and 13 species of dynastine scarabs recorded from the Bahamas are reviewed. Two of those species are endemic, including Cyclocephala dolichotarsa Ratcliffe and Cave, new species, described from Great Inagua Island. Eleven species are also known to occur in the USA and/or Cuba. Six species are probably not established based on infrequency of collection.
A generic-level phylogenetic review of the Macrodactylini (Coleoptera: Scarabaeidae: Melolonthinae)
(2007)
A revision of the generic classification of the tribe Macrodactylini is provided using morphological characters of adults. The revision is based on a taxonomic analysis of 80 genera historically placed in the tribe and a cladistic analysis of 32 genera conforming to the new tribal definition. Synapomorphies for the newly defined Macrodactylini include: the length of the fifth ventrite longer than the fourth ventrite when viewed ventrally, fifth ventrite lacking a complete suture between the tergite and sternite, and the metathoracic tibial spurs (if present) offset, allowing the metatarsus to move past them. Thirty-two genera constitute the newly defined Macrodactylini: Agaocnemis Moser, Alvarinus Blanchard, Ancistrosoma Curtis, Anomonyx Saylor, Anoplosiagum Blanchard, Astaenosiagum Martínez, Barybas Blanchard, Calodactylus Blanchard, Ceraspis Le Peletier and Serville, Ceratolontha Arrow, Chariodactylus Moser, Chariodema Blanchard, Chremastodus Solier, Clavipalpus Laporte, Ctenotis Burmeister, Dasyus Le Peletier and Serville, Dicrania Le Peletier and Serville, Gama Blanchard, Gastrohoplus Moser, Hercitis Burmeister, Hieritis Burmeister, Isonychus Mannerheim, Issacaris Fairmaire, Macrodactylus Dejean, Manodactylus Moser, Manopus Laporte, Oedichira Burmeister, Pectinosoma Arrow, Plectris Le Peletier and Serville, Pristerophora Harold, Rhinaspis Perty, and Schizochelus Blanchard. Sixteen genera are removed or their removal is confirmed from the historical Macrodactylini: Coenonycha Horn, Dichelonyx Harris, and Gymnopyge Linell (to Dichelonychini), Homalochilus Blanchard, Homoliogenys Gutiérrez, Liogenys Guérin-Méneville, and Pacuvia Curtis (to Diplotaxini), Diphycerus Deyrolle and Fairmaire (to Diphycerini), Hyperius Deyrolle and Fairmaire (to Melolonthini), Apterodemidea Gutiérrez (to Sericoidini), Blepharotoma Blanchard (to Liparetrini ), Diaphylla Erichson (removed from Macrodactylini, and currently unplaced into existing melolonthine tribes), Hilarianus Blanchard, Manonychus Moser, Pseudoisonychus Frey (removed from Macrodactylini, and currently unplaced into existing melolonthine tribes) and Zabacana Saylor (to Epectinaspis (Rutelinae)). Nine new generic synonyms are proposed: Corminus Burmeister, junior synonym of Alvarinus Blanchard; Ctilocephala Burmeister, Eubarybas Gutiérrez, and Pseudohercitis Moser, each a junior synonym of Barybas Blanchard; Byrasba Harold, Rhinaspoides Moser, and Ulomenes Blanchard, each a junior synonym of Rhinaspis Perty; Demodema Blanchard, a junior synonym of Plectris Le Peletier and Serville; and Pachylotoma Blanchard, junior synonym of Gama Blanchard.
New South American taxa of Odontolochini Stebnicka and Howden (Coleoptera: Scarabaeidae: Aphodiinae)
(2007)
Recently discovered Neotropical taxa belonging in the tribe Odontolochini Stebnicka and Howden (Coleoptera: Scarabaeidae: Aphodiinae) are described. New genera are: Amerilochus, type species Amerilochus cinereus, new species; and Stebnickiella, type species Stebnickiella zosterixys, new species. Three additional new species are: Saprolochus lobatus, Saprolochus tridentatus, and Saprositellus kenodontus. Updated keys are presented to the New World genera of Odontolochini as well as keys to species in the genera Saprolochus Stebnicka and Galante and Saprositellus Balthasar. New country records are presented for Saprositellus ariquemes Stebnicka.
Generic placement of Nearctic species of Ochodaeinae has lagged behind changes in generic concepts in the group. In order to place Nearctic species into the appropriate genus-level taxa, several nomenclatural changes are made. The new generic name Xenochodaeus is proposed for species with an elongate, subparallel sulcus on the propygidium and a longitudinally impressed mentum. The genus contains 6 species. Xenochodaeus americanus (Westwood), new combination, is valid and is removed from synonymy with X. musculus (Say), new combination. A neotype is designated for Odontaeus musculus. Ochodaeus opacus LeConte is synonymized under X. americanus. Other new combinations include Xenochodaeus luscinus (Howden), X. planifrons (Schaeffer), X. simplex (LeConte), and X. ulkei (Horn). The new generic name Cucochodaeus is proposed for species having the propygidial sulcus absent, stridulatory peg absent, and possessing 9 antennomeres. The genus contains 1 species, C. sparsus (LeConte), new combination. Ochodaeus mandibularis Linell is placed into synonymy with C. sparsus. Ochodaeus gnatho Fall is transferred to the genus Codocera Eschscholtz, resulting in C. gnatho (Fall), new combination. Two new combinations result from Nearctic species transferred to Neochodaeus Nikolajev: N. repandus (Fall) and N. striatus (LeConte). Three Nearctic species are transferred to Parochodaeus Nikolajev, resulting in new combinations: Parochodaeus californicus (Horn), P. duplex (LeConte), and P. peninsularis (Horn). A lectotype is designated for Ochodaeus kansanus Fall, and that same specimen is designated as the neotype of Ochodaeus duplex (LeConte), objectively synonymizing O. kansanus with O. duplex. A checklist of Nearctic species and key to Nearctic genera are provided.
Habronyx Foerster occurs in all regions except the Afrotropical and parasitizes lepidopterous larvae (Geometridae, Noctuidae, Saturniidae, Sphingidae, Psychidae). Habronyx albifrons (Spinola) inhabits neantartic Chile and southern Argentina. It is black with a white flagellar annulus and with a strong prepectal carina on the lower half of the mesopleuron. Habronyx albifrons is redescribed and descriptions are given of two new species which belong to a group of their own: Habronyx citrinus Porter, n. sp., from central Chile; and Habronyx punensis Porter, n. sp., from the high Andean steppe of Bolivia, where it attacks noctuid larvae on Chenopodium quinoa Willd. These differ from H. albifrons because the prepectal carina is absent on the mesopleuron, being developed only on the mesosternum, and because they have the flagellum uniformly black and the gaster extensively orange. Habronyx punensis differs from H. citrinus in having a sharp carina on the front, the mesopleural punctures not reticulately confluent, the discoidella weaker and in part desclerotized
Agathymus escalantei Stallings, Turner, and Stallings, 1966 (Lepidoptera: Hesperiidae) is the only described species of Megathyminae known from a single collected individual. To date, the only images of this specimen are poor black and white illustrations published in the original description. This note presents the first color photographs of the holotype.
Nomenclatural errors associated with the nymphalid butterfly, Speyeria atlantis greyi Moeck, have persisted in the literature and electronic databases. We present here a synonymy of the various combinations and misspellings associated with it and clearly indicate the correct name and spelling based on Moecks (1950) original description. Additionally, color images of the holotype and allotype specimens are published herein for the first time.
Descriptions of pupal cases of Dialeurodes schefflerae, new species, as well as distribution records are presented. This species is known to occur in Florida, Hawaii and Puerto Rico appearing to feed only on species of Schefflera Forst and Forst. This restriction to plant hosts in the Asian genus Schefflera, along with its affinities with Dialeurodes agalmae Takahashi, Dialeurodes citri (Ashmead) and Dialeurodes kirkaldyi (Kotinsky), suggests it is an invasive species, probably endemic to the Asian region.
The genus name Drepanocanthoides Schmidt has recently been applied to Australian and North American taxa, based on generic concepts following separate designations of different type species. Drepanocanthoides, type species Aphodius walshii Horn, is a Nearctic genus that is not congeneric with the Australian members. The new name Ozodius, n. gen., is here proposed for the Australian taxa, with Aphodius neglectus Schmidt designated as the type species. All Australian members of Drepanocanthoides are transferred to Ozodius.
This preliminary checklist of Aphodiini south of the United States is prepared to provide published data for a future web-based checklist of all New World Aphodiinae. All species names are used in combination with their currently accepted generic name, creating many new combinations. A few genus-species combinations are discussed. New synonymies based on recent studies of type specimens are made: Aphodius azteca Harold = Aphodius multimaculosus Hinton; Aphodius ornatus Schmidt = Aphodius magnopunctatus Hinton; Aphodius caracaensis Petrovitz = Aphodius brasilicola Balthasar; Aphodius guatemalensis Bates = Aphodius striatipennis Petrovitz; Aphodius kuntzeni Schmidt = Aphodius amplinotum Gordon and Howden = Aphodius michiliensis Deloya; Aphodius bimaculosus Schmidt = Aphodius xalapensis Galante et al.; Aphodius caracanus Balthasar = Aphodius martinsi Petrovitz; Aphodius volxemi Harold = Aphodius squamifer Petrovitz.
The naturalist Edward Newman did not provide an etymology for the mecopteran Merope tuber when he described it in 1838. In 1872 Asa Fitch asserted that the genus was named after Merope one of the Pleiades sisters of Greek mythology; however, he provided no reason for his assumption. We researched several etymological alternatives. We concur with Fitch and conclude that Newman did indeed name the genus Merope after the dullest of the Pleiades sisters.
Three distinct tibial types are recognized within the Rhyparini (Scarabaeidae, Aphodiinae). Based on this, generic limits for the species of Termitodius Wasmann are reevaluated, with the Old World members being transferred to Termitodiellus Nakane. The resulting new combinations are: Termitodiellus besucheti (Paulian), Termitodiellus hammondi (Krikken and Huijbregts), Termitodiellus interruptus (Krikken and Huijbregts), Termitodiellus luzonensis (Howden), Termitodiellus monticola (Krikken and Huijbregts). New World members of Termitodius are split into two genera: Termitodius Wasmann and Aschnarhyparus Makhan. Aschnarhyparus soesilae Makhan is here relegated to a junior synonym of Termitodius peregrinus Hinton, new synonymy, with the resulting new combination being Aschnarhyparus peregrinus (Hinton). A full description of Aschnarhyparus is presented, and Termitodiellus and Termitodius are diagnosed.
A new species of Physoconops Szilady, P. (Pachyconops) weemsi, is described from Florida and Georgia. It is similar to two other species in the southeastern United States, P. floridanus Camras and P. brachyrhynchus Macquart, the main differential character being the shape of the female theca. The female thecae for all three are illustrated and a key to the three related Pachyconops species occurring in the southeastern United States is presented.
Trypoxylon (Trypargilum) mexicanum (Hymenoptera: Crabronidae) belongs to the albitarse group, which includes the larger species of the genus. Its native distribution extends throughout Central America from Mexico to Panama. Here it is reported for the first time from Hispaniola, West Indies. Because it is difficult to envisage such a conspicuous species having eluded capture any naturalist or aculeate specialist previously, I consider that it has recently arrived on the island. It may have arrived due to the trade with Central America, since the nests, made of mud, can easily transport the immatures that subsequently emerge and disperse after their arrival on the island. T. mexicanum is established at least in the Dominican Republic, with a wide distribution and large populations. This demonstrates the ecological success of a recently established population on the island, perhaps due to escape from natural enemies and an absence of other limiting factors. The females were observed at puddles of water on the roads where they pick up mud with which they construct their tubular nests. Brood cells were provisioned exclusively with several species of spiders of Araneidae. An endemic spider, Eustala bisetosa Bryant was also used as prey. Other data about natural history is also provided.
New locality records for Culiseta inornata (Williston) are reported from Big Pine Key, Grassy Key, and No Name Key in Monroe County, Florida. Five specimens were collected in dry ice-baited light traps. An old, previously unrecognized record for Anopheles grabhamii Theobald from Miami, Dade County, Florida, is reported based on specimens found in the Florida State Collection of Arthropods.
Published claims in 1887-1903 that the mole cricket Neocurtilla hexadactyla (Perty) occurs in Puerto Rico all seem to be derived from a misidentification made by Agustín Stahl, a medical practitioner and collector of natural history objects, published in 1882. That species does not seem now to occur in Puerto Rico and almost certainly never did. However, the opportunity still exists for it to colonize by wind-assisted flight from islands to the southeast just as we believe did the mole cricket Scapteriscus didactylus (Latreille) as an immigrant. Stahl evidently mistook the latter for the former. According to some subsequent authors, he also stated that it (the mole cricket now believed to be S. didactylus) arrived in the port of Mayagüez in a cargo of guano about 1850 from Peru and thus colonized Puerto Rico. We found no verification for that story, and we doubt it. The first detection of the presence of S. didactylus in Puerto Rico may have been by a French expedition in 1797, but this species may have been present much earlier. Two other species of Scapteriscus were later detected in Puerto Rico. One, S. abbreviatus Scudder, was detected in 1917 and likely arrived as a contaminant of ship ballast some time earlier, perhaps at the port of Mayagüez. The other, S. imitatus Nickle and Castner, was detected about 1940 and seems to have been introduced inadvertently, as a result of mistaken identity. In broad terms, S. didactylus, S. abbreviatus, and S. imitatus are adventive species (meaning they arrived from somewhere else and are not native) in Puerto Rico. The vernacular name changa in Puerto Rico is owned by S. didactylus, which is called West Indian mole cricket in the English-speaking Caribbean. Historical accounts suggest that populations of S. didactylus and of two pest Phyllophaga spp. (Coleoptera: Scarabaeidae) surged after 1876/1877 and declined after 1920. This coincidence suggests that the cause may have been the same. The cause of the rise might conceivably have been introduction of the mongoose Herpestes javanicus (E. Geoffroy St. Hilaire) in 1877 (because it may have destroyed vertebrate predators) and the cause of the decline might conceivably have been introduction of the toad Bufo marinus L. in 1920, because it is a predator of Phyllophaga and Scapteriscus.
The distribution and biology of the beetles Leptinillus validus (Horn) and L. aplodontiae Ferris are summarized for North America. The beetles are ectoparasitic on rodents; L. validus on the beaver, Castor canadensis Linnaeus (Castoridae) throughout the northern part of its range, and L. aplodontiae on the mountain beaver, Aplodontia rufa (Rafinesque) (Aplodontidae) in the Pacific Northwest.
Mutual grooming in two genera of silvanid beetles is described, and appears to be the first report of this behavior in the order Coleoptera. In Uleiota debilis (LeConte), allogrooming recipients were either stationary or moved away during the acts, without solicitation or facilitation. In Nausibius major Zimmermann, allogrooming was much more extensive and the individual being groomed appeared to facilitate the process by immobility or by changes in posture, there were no recognizable sexual overtones, no solicitations, and no avoidance movements. Gregarious behaviors of some other silvanid beetles are reviewed.
This article outlines changes in procedures and production policies for the journal Insecta Mundi. Background data and discussions leading to these necessary changes are explained. Updated instructions for authors are presented. A full current version of author instructions will be posted on the latest Center for Systematic Entomology URL.
Pluto is a Monte-Carlo event generator designed for hadronic interactions from Pion production threshold to intermediate energies of a few GeV per nucleon, as well as for studies of heavy ion reactions. The package is entirely based on ROOT, without the need of additional packages, and uses the embedded C++ interpreter of ROOT to control the event production. The generation of events based on a single reaction chain and the storage of the resulting particle objects can be done with a few lines of a ROOT-macro. However, the complete control of the package can be taken over by the steering macro and user-defined models may be added without a recompilation of the framework. Multi-reaction cocktails can be facilitated as well using either mass-dependent or user-defined static branching ratios. The included physics uses resonance production with mass-dependent Breit-Wigner sampling. The calculation of partial and total widths for resonances producing unstable particles is performed recursively in a coupled-channel approach. Here, particular attention is paid to the electromagnetic decays, motivated by the physics program of HADES. The thermal model supports 2-component thermal distributions, longitudinal broadening, radial blast, direct and elliptic flow, and impact-parameter sampled multiplicities. The interface allows angular distribution models (e.g. for the primary meson emission) to be attached by the user as well as descriptions of multi-particle correlations using decay chain templates. The exchange of mass sampling or momentum generation models is also possible. The first feature allows for consistent coupled-channel calculations, needed for a correct description of hadronic interactions. For elementary reactions, angular distribution models for selected channels are already part of the framework, based on parameterizations of existing data. This report gives an overview of the design of the package, the included models and the user interface.
Religious conversion has become a dangerous social and individual problem. In Latin America, a traditional Catholic area, Protestant sects are successfully con-verting more and more Catholics into their own communities. Therefore the Pope demands a strict control of these activities. In India e.g., the Catholic hierarchy is critizising the Indian governments which have forbidden conversion on non-spiritual reasons. Hindu organizations have started even very successfully to re-convert Indian Christians particularly of Dalit and tribal background. Buddhists are very successful in indirect and even direct conversion of many Westerners. Wah-habit missionaries spread their Neo-Islam in the Muslim societies and get more and more even non-Muslim converts. We should add the forcible and sometimes ex-tremely cruel conversions the atheistic states had executed since the last century. ...
Methodology and Objects: Methodologically, from a diachronic linguistics perspective regarding the concept of the shin, spirits in folk belief in China and neighbouring cultures, we compare texts that comprise meanings a) historically in the local language and b) compared to the meanings of equivalent terms in languages of other cultures. Comparing sources of this belief, we examine if and how the shin belief can serve as an example of communication across cultural borders including practical forms of worshipping. Argumentation: We argue that the concept of the shin is across cultural and national borders a result from folk culture transcending political or cultural borders transmitted via migration of ethnic groups. Although similar, mind concepts of different cultures and groups never melted; evidence for this independence gives the Islamic distinctive separation between shin and jinn in this area in the Chinese Quran and other spiritual Chinese writings. On the other hand, the practice of worshipping is similar. Conclusions: A spiritual concept like shin varies in practice in different areas. Central Asia as the melting pot of Chinese and Middle East culture shows the cultural practice of Shamanism with shin belief, complex mind concepts like in Daoism, and religions incorporating shin belief (Islam). Observed changes in the particular local languages show the continuity of the local set of meanings. Multilingual and multicultural areas such as Central Asia rather integrate new words to increase their thesaurus with new meanings than to change the set of previous existing meanings in the languages. Arabic as a language of conquerors in Central Asia is a typical example for such a language that serves as a tool to set up new meanings.
Consistent with its statutory responsibility, the National Library compiles the current ‘National Bibliography of Mauritius’ every year. The object of the current National Bibliography is to list every new work printed and published in and on Mauritius, to describe it in detail and give its bibliographical data and subject matter as precisely as possible. The National Bibliography is considered as a useful information tool, which gives access to the National Library’s Mauritiana Collection. It contains works printed in Mauritius during that period and deposited at the National Library, under the Legal Deposit Regulations and also those acquired through other sources. It includes books, society newsletters, government publications, current serials, reports, company accounts and reports, school magazines and newspapers. The first ‘National Bibliography of Mauritius’ for the years 1996 to 2000 was published in 2002. The second ‘National Bibliography of Mauritius’ for the years 2001 to 2003 was published in May 2005.
The Hindu Buddha according to the theology of the Bengali Vaishnava Acharya Bhaktivedanta Swami
(1999)
In the broad Indian religious culture we find two basic concepts of the inner structure of the Holy. The Advaita religion believes in the 'not-two' will say absolute 'oneness' of the ultimate reality. The Dvaita religion yet believes in 'two' will say the dual structure of the whole. Nevertheless, the latter one is no radical dualism because it recognises nothing to be outside the last reality. It is a kind of 'dualist monism' and insofar fundamentally different to West Asian and European moderate or radical dualism. The Dvaita religion experiences the inner structure of the Holy as everlasting dynamic relation of the whole and its parts. As a rule, the representation of the whole is the personal God, mostly called Bhagavan. The representations of the parts are the soul or jivas. Mostly following the idea the whole being a personal God the Dvaita religion is something like theism; yet, it is an Indian or Hindu theism teaching that the Godhead comprises within herself souls and matter, too. By the way, many of the jivas aren't conscious of their role within the Holy. They erroneously take themselves for empty monads and believe that they would get their realisation only by implementing themselves with 'matter'. Experiencing in this concern the uselessness of matter, the maya energy of the Godhead, they can get the true consciousness of their role as divine co-players in the inner divine play or lila. ...
Castes still determine the social reality of India in many fields and affect politics more and more by functioning as vote banks which are decisive in elections. Thus it is small wonder that there is an ongoing discussion about this social phe-nomenon. The controversies in the course of this discussion not only relate to academic theories concerning the origin, the evolution and the mode of opera-tion of the caste system but also determine the discussion about reform models for the Indian society. Such models either strive for the complete abolition of the caste system or at least call for a comprehensive reform of it. Especially the Dalit movement blames the caste system for the oppression and discrimination of the Dalits in society and tries to withdraw them from this system.[1] Yet the Dalit movement does not develop any alternative social draft. The Hindutva movement makes a strong effort to establish a modern (Hindu) nation which is only possible by overcoming the caste system that totally divides the society. Thus Hindutva is against the caste system though the antagonists of this move-ment usually maintain the contrary.[2] Swami Vivekananda holds that the only way to overcome the caste system is the Brahmanization of the whole society. For this he gives a religious explanation as he announces the end of the Kali-Yuga.[3] The Hare Krishna movement wants to turn away from a hereditary caste system towards a system where every individual is classified according to his skills and performance. Such a system should be based on Vedic traditions and especially on the fourfold varna system which is described in the ancient Rigveda.[4] Gandhi’s social draft and above all its attitude towards the caste system are often part of the current discussion but the interpretations differ according to the inter-preter’s ideological direction. Thus some charge Gandhi with having defended the caste system unconditionally, while others consider him a sharp critic of the system. This large spectrum is hardly surprising, since Gandhi’s comments are very reserved and can only become understandable by a comparative analysis of different statements on the caste system made by him during his political career. This article intends to provide such an analysis without neglecting the historical context which is vital to make Gandhi’s ideas clear. ...
The people of Braj1 are attracted by the Holy in many ways. But nowhere is its attraction per-ceived as strongly as in the public performances of the lilas of Krisna – the lilanukaranas. Although by their aesthetic constitution these dramatic performances are a mixture of song, theater and dance, they do not belong to the genre of folkloric entertainment, for in their very essence they are revelations of the Holy. Thus in Braj the Holy is not at all considered a nirguna entity concealing itself from the world. On the contrary, it reveals itself plainly and unmistakably. This revelation is fully authentic because in its essence the Holy is saguna, i.e. possessed of form. This, however, further means that the lilanukarana do not present something mundane as sacred, nor do they present a 'substitute religion' – for they offer the experience of the Holy moving among and with the lilanukarana, as their equal, freely and naturally, without fear of touch by the creature. And this unconcern for possible worldly contamination allows the Brajbasis to meet the Holy without fear, and in intimate friendship.
The popularity of St. Francis (1182/3-1226) in our days is overwhelming. He has become a modern hero - not only of Catholics but also of Protestants, non-Christians and even atheists. Nevertheless, the question may be raised whether the modern portrayals of St. Francis do justice to the historical person. In order to get a more solid answer we will analyze various documents which were ap-proximately known to and approved by St. Francis himself, particularly his Tes-timony, his Song of Brother Sun, the Unapproved Rule, the Approved Rule, the Admonitions, and the Letter to the Faithful Ones I.[1] We will not even use the legendary reports of his disciples. From the very beginning the devotees of St. Francis made of him a typical convert. This biographic mutilation has remained en vogue until today.[2] - In his Testimony he tells his real story in a few brief words: "While I was in sins it appeared to me extremely bitter to look at the lep-ers. And the Lord himself brought me among them and I gave alms to them. When I was leaving them that what appeared bitter to me was to me exchanged for (converted into) sweetness of the soul and the body. And afterwards I stopped for a moment and then I left the world."[3] Therefore, his life can be divided into three periods: 1) the life in 'sin' or the 'world'; 2) the short period of the conversion, of a short stopping and of the leaving the 'world'; and 3) his exis-tence outside the 'world'. ...
Well before, even centuries before the II Vatican Council there were a lot of theological ac-tivities in India in the context of the different religions, particularly in the context of Hindu-ism. But the Council’s articulations on the Church’s relation with the non-Christian religions gave a tremendous boost to the theological movement in India. Almost all theological reflec-tions in India began to situate themselves in the context of non-Christian religions, especially Hinduism. These theological reflections did not remain solely in the theological circles. They began to trickle down, perhaps hesitantly, into the official ecclesiastical circles. These ele-ments may be considered in the near future by the magisterium of the Church. The reflections in this article are mainly based on: 1. The II Vatican council’s and the post-consiliar magisterium’s teachings on the Church’s relation with the non-Christian religions. 2. "Instrumentum Laboris" which was prepared taking into consideration the theological ac-tivities in Asia, and of course in India, and was published on Feb. 1998, in preparation for the Special Assembly for Asia of the Synod of Bishops. 3. Some of the interventions of the Bishops, especially from India, on the floor of the special assembly held on 19th April to 14th May 1998.
When Lord Caitanya Mahaprabhu was touring South India, He spent the four months during the rainy season called Caturmasya in Shri Rangam at the house of Vyenkata Bhatta, the chief priest of the Ranganatha Temple. His son, Shri Gopala Bhatta, was then able to serve the Lord to his heart's con-tent. Being pleased by his devotion, Shri Caitanya gave him initiation and ordered him to go to Vrin-davana after the disappearance of his parents. There he should remain with Rupa and Sanatana doing bhajana and writing books. - At the age of thirty, after the death of his parents, Gopala Bhatta, left for Vrindavana. When Lord Caitanya heard that Gopala Bhatta Goswami had arrived in Vrindavana and had met Shri Rupa and Sanatana Goswami, He was very pleased. At that time Mahaprabhu had already visited Vrindavana. Although Rupa and Sanatana had gone to visit him in Puri, Gopala Bhatta never received any invitation to go. ...
0. Introduction and theses. 1. Bhaktivedanta Swami's view of Christianity. 1.1. The Bible; 1.2. Jesus; 1.3. History of the church. 2. Bhaktivedanta Swami's religious socialization. 2.1. Childhood; 2.2 College; 2.3. Vaishnava-teachers. 3. Final summary and appendix (with glossary) 0. The Bengal Vaishnava Swami Abhay Caranaravinda Bhaktivedanta, briefly called Bhaktivedanta Swami, lived from 1896 to 1977. Eleven years before his death he founded the International Society for Krishna Consciousness in New York, abbreviated: ISKCON, for the most of you better known as the "Hare-Krishna movement". One may not consider Bhaktivedanta Swami as the founder of a sectarian group, today described as a "new religious movement"; his religion rather is based on a century old, genuine Hindu faith tradition. ...
The word pada-yatra literally means to walk on foot. In early India people used to travel by chariot, horseback, elephant, bullock-cart, or palanquin. But saintly persons, having renounced such worldly comforts, would travel by foot. Their main concern was to teach the glories of God to the conditioned living entities and thereby deliver them from their miserable materialistic lives. Walking was the best means of contacting the common people and accomplishing that goal. When Lord Chaitanya took sannyas - the renounced order of life - He travelled throughout India on foot. First He went from Bengal to Jagannatha Puri in Orissa and then He toured South India on foot of course. At that South India was seriously influenced by impersonalism, and the people in general had deviated from the path of devotion to the Lord. Love of God is the source of real happiness, and when one abandons that loving relationship with God, he suffers. Lord Chaitanya wanted to deliver the conditioned souls plunged in the absolute misery of that impersonalism. In order to reinstate them as devotees of the Lord, Sri Chaitanya went personally to South India. Sri Chaitanya Mahaprabhu is none other than the Supreme Personality of God-head who appeared as a devotee to teach the science of devotion - the only means of deliverance from material bondage. When the Lord performs any ac-tion, its effects are wonderful; similarly, when He directs His devotees to do anything, their result will also be wonderful. Lord Chaitanya's deliverance of South India stands as a proof that He is the Supreme Personality of Godhead in the guise of a devotee. ...
1. Introduction and intentions. 2. Aspects of Christianity. 2.1. Jesus Christ. 2.1.1. Titles; 2.1.2. Character and mission 2.2. The Bible. 2.3. Criticism. 2.4. Bhaktivedanta Swami. 2.4.1. Comparison with Jesus; 2.4.2. Devia-tions. 3. Final summary. 4. Sources 1. Introduction and intentions The Vaishnava News Network (VNN; Internet-address: http://www.vnn.org/) is a "network of collaborating Vaishnavas worldwide providing the world Vaishnava community with news and forums of communication", offering its news service free of charge. Founded in 1997 by an international group of Vaishnavas it calls itself an "independent, comprehensive and universal informa-tion source and communication center". Anyone can participate, i.e. write arti-cles for the VNN which does not censor any news "as long as it conforms with the VNN Standards of Publication." VNN tells the virtual community about the theological background that, "al-though primarily founded by students of A.C.Bhaktivedanta Swami, (it) holds no partiality whatsoever towards any group or divisions of any Vaishnava school" and "is not affiliated, dominated, funded or controlled by any particular Vaishnava organization or group other than its correspondents, senior editors and staff". It is aligned with the philosophical path delineated by their spiritual preceptors in line with the teachings of Sri Chaitanya Mahaprabhu, known as Gaudiya Vaishnavism." In this essay different views of Christianity of several correspondents, senior editors and other staff members of VNN shall be treated. The text sources of the investigation were confined in time to one calendary year (1998). All relevant writings published by VNN can be looked up by means of the VNN internal search engine, concentrating on the key words "Jesus Christ", "Christianity" and "Bible". The results in this piece of work will be compared steadily to the scriptures of the Bengal Swami Abhay Caranaravinda Bhaktivedanta (1896-1977), briefly called "Bhaktivedanta Swami" or with the honorary title "Srila Prabhupada", mainly because of his predominant and fundamental influence on the modern Vaishnava community, not only in the western world of this outgoing 20th cen-tury. Especially Bhaktivedanta Swami's conception of an inter-religious dia-logue with the Christian faith will be taken into consideration. With that the author wants to examine the execution of his plans, the extent of possible changes and the seriousness performed by Bhaktivedanta Swami's pu-pils resp. by ISKCON devotees introduced after his death.
The origin of the religious experience, says Vivekananda, is man's instinctive urge to transcend the sensual world. He believes that man is a compound of two fundamental ele-ments: sense arid mind. While through the senses he receives impressions of the objective world, he cannot remain satisfied with his senses, simply because he wants to go beyond them. Therefore, through his mind, at certain moments he transcends the limitations of the senses. But he also transcends the power of reasoning. He then comes face to face with the facts which he could never have sensed, could never have reasoned out. According to Vivekananda, this fact is the main basis of all the religions of the world. ...
This study is obliged to the "Marburg School of the Science of Religions" (R. Otto, H. Frick, K. Goldammer, E. Benz). The methodological concept follows the comparison of religions, as it is classically demonstrated by R. Otto in his work about "West-östliche Mystik"[1] concern-ing the contrasting of Shankara and Meister Eckhart. That the comparison of the figures of the masters which is practised in this school may yield good results is also proved by G. Mensching, Otto's disciple in Bonn, in his book on "Buddha und Christus - ein Vergleich"[2] and H. Frick, Otto's successor on the Marburg chair in Systematic Theology, in his early trea-tise upon "Ghazalis Selbstbiographie. Ein Vergleich mit Augustins Konfessionen"[3][4]. Spe-cial emphasis should be given to the attempt of F. Heiler who as early as in 1918 contrasts Buddha as a "master of contemplation" to Jesus as a "master of prayer" in his work "Die bud-dhistische Versenkung"[5]. All the mentioned attempts are based on the eminent enquiries in the field of the common history of religions and the psychology of religion as R. Otto's "Das Heilige" [6] and F. Heiler's "Das Gebet"[7]. Worth mentioning is also the comprehensive study of the Marburg church historian and distinguished authority of the Asian religious world, E. Benz, about "Die Vision"[8]. Benz, also a disciple of R. Otto, was a famous re-searcher of mysticism and spiritualism as well (Joachim of Floris, J. Böhme, E. Swedenborg). ...
Martin Luther (1483 - 1546) and Vishvambhara Mishra (1486 - 1533), known as Shri Krishna Caitanya, have been the outstanding representatives of the great west-eastern religious revolution which shattered the hearts of their societies in the 16th century. They were the spiritual revolutionaries of the modern times. The question may very well be raised if and how these two religious reformers on the edge of modern age share theological commonness, even though they lived wide apart and certainly did not know of each other. We will see: Both Martin Luther and Shri Krishna Caitanya have taught the un-conditioned, Free Love viz. Bhakti. Even if they did it in the tradition of the theological context they were born in they produced a new common setting of religion: the destruction of meritoricly bound religion and its substitution by free religion. The worship of God or charity were no more a mean for but the final state of salvation. Their interpretation of this revolutionary religion has lost nothing of its existen-tial meaning, even though having been twisted often enough to indiscernibility or even to the complete opposite - up to the present day. ...
Among the World religions Sikh religion comparatively is young. Numerically also the followers of Sikh religions are not large. According to the Census of India in the grand total of India's population i.e. 6659, 2879, 8491, the total number of Sikhs is 13,078. 146 out of which 8,937.210 are living in the Panjab province of India and the remaining 4,1409936 are scattered in the rest of the country.[1] These figures do not include the Sikhs living in other countries like the U.K., Canada, USA and other Western and Eastern countries. As these fig-ures show percentwise Sikhs are less than 2%, but they are having a special place among their country people an account of their special characteristics i.e. very hard workers, technicalminded, adventurous nature and willing to embrace all kinds of work. Because of their adventurous and enthusiastic nature, today they are found almost all over the world. On account, of visible insignia given by Sikhs' tenth Guru which includes uncut hair (and use of turban) makes the Sikhs' presence felt in any place. - In this brief study of Sikh religion I will be limiting myself only with one area. I will be looking from the historical perspectives how the Sikh religion came into existence and its growth during the period of 1469 AD - 1703 AD. This period is the most important, because - all the development of Sikh religion belongs to this era only. ...
The Indian Neo Buddhism has aroused a movement since the 50s, which propa-gates Buddhism as the top form of the Indo-genous dharma. - The vast majority of that new religious movement belongs to the Dalits [1], people whose en-dogamous communities have been excluded from the varna system [2a] since centuries. The varna system is the traditional hierarchic structure of the relation-ships of those Indian communities who mutually acknowledge themselves as constituent members of their society. These varna jatis established a social class of people devoid of any basic social right. Declared as 'Untouchables' these peo-ple lost all human substance in the eyes of the varna jatis. Yet, that social degra-dation didn't primarily spring from racial, religious or even cultural reasons but from economic ones. When the old Indian agrarian production became a little more productive the division of labour was established as basic structure of the society; but in India the productivity remained on a low level during centuries so that the new non-productive jatis had to keep down the costs of the material pro-duction and the necessary services; they needed cheapest labour.
Weekly "VIVEK" recently conducted a survey of the opinions of its readers. One of the readers wrote, 'I am a devotee of Shri Ram; I belong to a certain caste; the concept of Hindutva may be all right for you; but how is this Hindutva beneficial to my caste?" This question may be regarded as either very basic or childish. It is basic because its answer devolves on the proper concept of Hin-dutva and it is childish because it displays the ignorance of the reader of the fact that Hindutva encompasses the well-being of all the different section of people. A person like me, having imbibed the concept of Hindutva in its totality, would be quick to answer that different casts cannot have any special consideration for them. Hindutva is a casteless concept. In fact the removal of caste consciousness and caste identities is the raison d'etre of Hindutva. Since Hindutva incorporates the well-being of every single Hindu the question of any special consideration of any particular caste does not arise. Of course this is simple for a person like me who is steeped in the Hindutva concept. It may not be so simple for someone who has come up in the present political environment. Serious consideration must be given to Hindutva against the background of pre-sent atmosphere of caste consciousness. This would narrow and finally eliminate the chasm between ideals and practice. Such a chasm would be a great impedi-ment to the general acceptance of true nationalism.
The historian has to safeguard the strangeness of the past. Therefore, religio-historical research has to scrutinise the reconstruction of the real history of religions by religious ideologies of the present. Very often religious ideologies fall back to the past in order to get an alleged legitimacy for their actual am-bitions; however, for that purpose they have to model or falsify the past according to their present ideo-logical needs. One of the outstanding examples of such an ideologisation of history of religion is the modern view of Buddhism. Developed by the Western colonialist Indology this ideology portrayed and still is portray-ing Buddhism as an rationalist-atheistic, anti-brahmanical, anti-caste and egalitarian religion - in con-trast to Hinduism which is caricatured as idolatrous, casteistic and brahmanised. The aim of such an ideological interpretation is to demonstrate the alleged Western modernity of Buddhism and the alleged obscurantism of Hinduism. The target of that ideological aggression was the Hinduism. In order to exploit the wealth of India the Western colonialists needed the weakening of the Hindu self-consciousness; therefore they favoured an Indology which produced an not existing Indian Buddhism as an alleged modern alternative to the alleged primitive religion of the 'Hindoos'. Playing the Buddhism against the 'Hindoos' the colonialist attempt to defame the vast majority of the Indian people was very successful. Even Indian religious intellectuals and leaders (i.e. the secularists or the Neo-Buddhists1) are sharing and supporting that colonialist view still today. We want to dispute these asserted positions by empirico-historical reasons. First we will discuss the early Buddhism, than Ashoka's reform program of the dharma and at last the historio-graphical dilemmata of scholars sharing the colonialist ideology of Buddhism. ....
First, why I have avoided to use in this paper the expression ‘the Composite Culture’, which even is used in our Constitution of India to describe unified one culture of our country.1 It is because such a demand is not only against one of the basic realities of our Indian way of life, it also goes against the divine will, which was and is behind this created world with different shades and colours. In this regard the following observation made by Dr. Ram Singh is also noteworthy: It is debatable issue whether there is a separate entity called “composite culture” of India, or it is merely the interaction of various cultures which, instead of resulting into an integrated culture, are still in a position to maintain their separate identities. Beside what Dr. Ram Singh says, the reality is that multi or pluralism is part of our Indian or even Asian way of life. It is quite a different thing, if some of us are not willing to accept this truth. But it is still there, in the form of multi-cultures, multi-languages, multireligions and multiethnicities. Therefore the question of ‘composite culture’ is not only debatable, but also a doubtful principle, unless we are willing to take it as an eschatology reality. I do not intend to deal with this point in detail here, because of the time factor. But we may be able to come back to this question of ‘composite culture, in our discussion if you will wish to do so. ...
I would like to begin my presentation with the quotation of the first sentence of Shafii’s Trea-tise er-Risala, the first work which has been reached us until now, concerning foundation of Islamic jurisprudence. “Praise be to God gratitude for one of His favors can only be paid through another favor of him. And this favor generates favor to be bestowed, wherefore, one should feel obliged continuously to pay gratitude to God for each favor.” It is possible to conceive that Mercy (al-Rahma), the common expression of all favors granted by the Almighty Creature of human beings, has two salient characteristics: one is vertical that is with regard to the Creator and creatures, and the other is horizontal that is concerning hu-man relations among themselves as well as with other creatures. When the concept of Mercy is evaluated in perspective of God-human being relations in the existing world, it indicates that God’s favors, without discrimination, are granted to all human beings. ...
As for the relation between Islam and pluralism, it seems a little bit complicated. There are some verses in The Koran for pluralism and at the same time we have some verses against. Among the sayings of Prophet Muhammad like the some Koranic verses, we came across with something good and bad for non-Muslims in special contexts. By another saying, we find both positive and negative statements for Jews and Christians in different circumstances. Muslim scholars the complexity still exists. We find both positive and negative stances. So it is difficult to see a standard or official view on this issue. However, we should point out that Islam recognizes all the sacred (Semitic) books and their messages. It accepts all prophets of that traditions. It defines itself as the last and perfect religion of Semitic tradition and states that no other religion will be accepted from anybody else other then itself. It criticizes both the Jews and Christians especially about their failure to uphold the Oneness of God, tawhid, and to preserve the authenticity of their scripture from interventions. This exclusivist aspect of Islam as many conservative scholars formed with putting together some evidences from the Koran is generally accepted by Muslims.
Religious Anthropology studies the origins, evolution and functions of religions. The discipline researching religious beliefs and rituals comparatively with cross-cultural perspectives tries to enlighten the belief world of the mankind. Religion, as a term, can be defined as "believing as well as worshipping to the supernatural powers and/or beings by the individual who are emotionally or consciously devoted to them" (Örnek 1988: 127). There have been a number of theories so far which try to bring an explanation to the origins and the evolution of religion. In these theories, Fetishism, cults of nature, animism, Totemism, dynamism, Manism, magic, polytheism, monotheism as well as certain physiological phenomena have been particularized as evolutionary stages and forms of belief (Evans-Pritchard 1998: 124). All of these theories have the perspective of so called "progressive" and / or "unilinear" that maintain a religion which has reached ongoing stages and that communities which have developed from primitiveness to civilization. They argue that there has only been one single line of progress, and all of the communities are bound to go through the same evolutionary stages.
Untouchability and inter-caste relations in rural India : the case of southern Tamil villages
(2004)
Justice and equality are the two subjects often talked about by most of the nationalists and leaders of various political and ideological streams across the world including India. India was at the fore-front in condemning racial discrimination particularly apartheid and also the influence of super powers) on the internal affairs of independent nations. Her commitment to secure its citizens' freedom, justice, equality and fraternity is reflected in the very preamble of the Indian Constitution. Towards achieving these challenging goals, special provisions have also been made in the Constitution to protect and promote the interests of the most oppressed section of Indian society - traditionally known as Untouchables and Constitutionally as the Scheduled Castes. These provisions are expected to alter the given unjust distribution of power (political and economic) and status (social) among different sections of people and thereby transform India into an egalitarian society. Given India's unequivocal commitment to secure its citizens these noble ideals - particularly the most exploited and pilloried section of India -, we shall attempt here to understand Indian villages, which host over 80 per cent of the Indian population, from the point of view of whether or not these villages patronise the institution of caste which is in contravention of these ideals or whether there are these little republics ideal for realising the said goals and thus to be preserved as they are as claimed by many social reformers including Mahatma Gandhi. In the process, we shall also address the question of how caste has remained unchanged, how it controls social interaction between higher and lower caste groups and accordingly perpetuates unequal control over power and status. And most importantly we shall also understand whether all the Scheduled Castes (lower castes) treat their members as equals or there is hierarchy, discrimination and practice of untouchability even among them.
Dialogue has become a fashionable word in the theological circles for quite some time now. However, there is a need to review what has been achieved so far. If it is significant, we should then review how much religious tension has been reduced so far. If it is not much, why has there been no progress. In this note I will deal with the issues relating to Hindu-Christian dialogue. I am using Christianity only as a reference point, and the issues raised do have a wider context as well. As far as Hindu-Christian dialogue is concerned, I am of the opinion that there has been hardly any progress all these years. Many academics and theologians have been involved in the exercise so far. The whole literature, over a long period of time, seems to follow a familiar pattern – a discussion on the theory of the dialogue, what should be included in a dialogue, who should and should not be involved in a dialogue, and ends with a lament that there is so very little progress. The problem, according to me, is that the dialogue does not even consider a need to discuss what is the basic difference between Hinduism and Christianity, and an inquiry into whether these come in the way of communal harmony. A dialogue is really not necessary if we are to discuss only what is similar between the two systems. ...
The Dalai Lama, in exile since 1959 in Hindu majority India, has continuously been taking a firm stand on giving importance to an inter-religious dialogue and interaction. He has made it absolutely clear that Buddhism represents just one of the many religious ways open for mankind. Nonetheless, he has always referred to the bond shared between Buddhism and Hinduism as a very special one and has experienced it as a religious tie. Both these religious streams belong to what is known as Bharatiya or Indo-genous Dharma. The Dalai Lama does not restrict his care for nurturing this common bond to a mere academic talk. In fact he has been taking active part in promoting this kind of inter-religious dialogue and has been showing a fiery political commitment as well. He thus took active part in the second World Hindu Congress organized by the Vishwa Hindu Parishad held in Prayag-Allahabad in the year 1979. According to official reports, the organizers in their welcome speech for the Dalai Lama were frank enough to admit that 2500 years ago, the Kashi Pandits (Kashi also known as Varanasi) had stopped Siddharta Gautama Buddha from entering the Vishwanath temple. It was also mentioned that for all these years, there has never been any letup in the conflict between Sanatani Hindus and Bauddhas, despite the fact that later on Shakya Muni was rewarded the status of avatara by Hindus. The fact that these very Kashi Pandits had invite one of the highest religious authorities of Buddhism - the Dalai Lama- to this congress should be seen as "a positive step towards reconciliation." The Dalai Lama was thus pleasantly surprised to see that the highest rung of the religious body of Hindus publicly acknowledged the divine status of Siddharta Gautama Buddha and recognized the presence of the Dalai Lama as a valuable contribution towards the reconciliation between the two religious streams. ...
A fresh look at the understanding of charity : with special reference to the present Indian practice
(2005)
The discussion of this paper is divided in two parts: Present understanding of Charity and a fresh look at the understanding of Charity particularly with a reference to the present Indian practice. As the major religious and theological perspectives specially from the Christian and the Islamic point of views are being dealt by other presentations in this seminar, therefore, the discussion here is limited only first, to the dictionary based linguistic meaning of Charity as understood in three main English speaking contexts and then (second), the Charity as practised in the Indian context. The new and revised deluxe edition of the Webster’s Encyclopaedic Unbridged Dictionary of the English Language has given the following meanings of Charity: 1)charitable actions, as almsgiving or performing other benevolent actions of any sort for the needy with no expectation of material reward: to devote ones life to charity, 2)something given to a person or persons in need; aims: she asked for work not charity, 3) a charitable act or work 4) a charitable fund, foundation, or institution: He left his estate to one of his charities, 5) benevolent feeling, esp. towards those in need or in disfavour: she looked so poor that we fed her out of charity, and 6) Christian love; agape 1 Cor. 13. The Chamber English Dictionary, the meanings of Charity gives as: universal love (N.T.): the disposition to think favourably of others, and do them good almsgiving: a usu. non profit-making foundation, institution, or cause, devoted to caring for those in need of help etc. According to Concise Oxford Dictionary Charity means: an organisation set up to provide help and raise money for those in need, the voluntary giving of money those in need, tolerance in judging others and love of humankind, typically in Christian context. These three set of meanings of Charity, represent the three English regions or contexts: American (Webster), Scottish (Chamber) and English (Oxford). The common important element in all for these three is, the Christian understanding of Charity, because all the three directly have referred to the Biblical usages of Charity in some forms. Here for the discussion of this paper, one can also add that even these usages are limited to the contextual understanding of the English world. Because language is also considered as an vehicle of a culture. But it is true that even the English speaking persons from the non-English world particularly of the Southern countries, (where English rulers have ruled in the past), understand the meaning of Charity more or less in the above sense only. ...
Islam, the Muslim traditions and the ulama in Central Asian societies are becoming increasingly important for assessing the situation in and around the region. To understand of the post Soviet Muslim republics it is nec-essary to know the Islamic heritage of the Soviet Union, i.e. the Islamic understanding and interpretation of Soviet official ulama which still influence the mind of the people and the contemporary Central Asian ulama. The official ulama were endeavouring to reconcile Islam with science and progress and to guarantee its survival in a modern environment, they served by an extremely energetic effort to preserve Islam at least in purity and integrity as religion and national sentiment and to prevent it from relapsing into deprivation and ignorance. The most important official Muslim religious figure, the Mufti of Tashkent Z. Babakhan interpreted Islam as a bulwark of progress, disseminator of knowledge, the religion of peace and friendship; portrayed the Prophet Muhammad as a “democrat, reformer and revolutionary, even a socialist”; reconciliation with socialism and communism.
In this article we dealt with the relations between the state and religion / Islam and its interpreters i.e., the ulama, their needs each other. As a case, with an original source, we focused on the time of the Mahmud II (1808-1839) The Ottoman reforms of the nineteenth century is reconciliation between Islam and Western civili-sation. In this process the ulama played key role by commenting Islam accordance with the need of the age or of the Ottoman Empire. The reformers, chiefly the Sultan and his close friends needed the support of the ulama to legitimate their reform programmes In this crucial stage the head of the ulama the Shaykhulislam, used his own religious knowledge and influence, derived from his office by writing a treatise to persuade the masses to accept the reforms. Applying the traditional virtue literature on the Ottoman dynasty he presented in this pamphlet one of the Western-minded Ottoman sultans as an ideal caliph-sultan. This attitude helped to transform the middle-aged Ottoman political structure and society into modern ages in Western line.
This paper is conceived from a secular perspective, and designed to address three elements identified in the call for papers: “Pluralistic tendencies”, their counterpart of “exclusivist attitudes”, and “creating an ethos of inter-religious harmony”. I choose to tackle these aspects by (a) exploring the meaning of religion, (b) addressing a specific attitude often corresponding to religion, namely religious fervour, and (c) assessing the validity and instrumentality of facilitating a universalist education as a tool to defuse “mistrust and hatred among various faith-communities”. The following paper is intended to serve only as a preliminary discussion guidance paper.
After years and years of persecution, we can say that the continuing and all-embracing revival of church life of the Russian Orthodox Church is going on and the general tendency to the development of all aspects of her diocese, parish and social activities is becoming more and more vivid. There have been some most important events – landmarks of starting the new epoch of Russian Orthodox Church: 1988 – Celebration of the Festival of Thousand Years of Baptizing Rus. 2000 – The Archpriests Council: Canonization of the Tsarist Family of Nicolas II; Attitude to the other Christian Confessions; Social Doctrine of the Russian Orthodox Church. There are 128 dioceses now (instead of 67 ones in 1989) and 19000 parishes (instead of 689 ones in 1989) in the canonical territory of the Russian Orthodox Church. ...
Almost two thousand years ago the question was asked, "And who is my neighbor?", and Jesus answered it with the parable of the Good Samaritan (Luke 10. 29-37), and so the idea of charity was inseparably linked with Christianity. However, it is almost a common opinion that Western Christianity and Russian Orthodoxy have quite different approaches to this item. According to that opinion, the Catholic Church had more concern about one's bodily needs and explicit welfare, while the Russian Orthodoxy paid less attention to the ''explicit man" and took more care of "the inner man". The Russian Orthodox tradition - though it has its own method in ascetism, apotheosis, general and private prayer - pays too little attention to the needy and deprived members of society. To raise the question about mollification of the deprived people's torments and to see it as a way towards the Kingdom of God seems alien to the very essence of Russian Orthodoxy. Did the Russian Orthodox Church ever refuse to help beggars and cripples? Or do the facts still show another picture? Since when did Russian Orthodox Church start to neglect that task? Which reasons have proved that charity has been unable to flourish in the Orthodox Church and especially Russian Orthodox Church as flourished her spirituality and arts: icon painting, choral singing, and church architecture? Let us have a brief outlook on the history of the Russian Orthodox Church and find out if there are any reasons to explain the reason.
This article examines the narratives with regard to lifting the boycott decisions imposed upon the Prophet Muhammad and his companions. There are basically two narratives about this event. While the first one relies on more accurate knowledge, the other contains a speculative scenario. However, since these two narratives were mixed with each other in time, some contradictory information was narrated, especially information based on a speculative scenario became most popular among the people. At the end, it is understood that the document that included the decisions of boycott was not destroyed in a mysterious way, but torn by a group of people.
Our earth, which is a tiny in the infinity of the universe, is getting to be a difficult place to live in. Environmental problems such as pollution and global warming on one side and various disagreements and wars in every corner of the world on the other side, make most of the people unhappy and cause suffering. Everybody living in this world regardless of his or her ethnicity or religion has got share of responsibility to make this earth a place to live in peace and tranquillity. Within this framework, the most important thing in the world is that people with different languages and religious denominations should understand each other better to achieve the goal of creating more secure and peaceful environment for humanity. To make a contribution to this endeavour the Qur’anic guidelines which appear to open a sound way and strengthen the ground of a dialogue between celestial religions should be elucidated.