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- Creators: Watts College of Public Service & Community Solut
- Member of: Barrett, The Honors College Thesis/Creative Project Collection
- Resource Type: Text
Building on research on family communication and forgiveness, this study seeks to understand how families communicate the value and practice of forgiveness. Through semi-structured interviews, the study asks participants to recall their formative conversations and experiences about forgiveness with their family members and to discuss how those conversations influenced their current perspectives on forgiveness. Interviews from five female undergraduate students yielded seven main themes from where individuals learn how to forgive: 1) Sibling conflicts, 2) Family conversations about friendship conflicts, 3) Conversations with Mom, 4) Living by example, 5) Take the high road, 6) “Life’s too short”, and 7) Messages rooted in faith and morality.
My intent is not to just rewrite Hindu stories. I am striving to make these stories as accessible as possible to Hindus and non-Hindus alike. If a person who has never heard of Krishna is able to read and understand the stories, I will have accomplished my goal. I am also trying to emphasize and draw out the philosophy inherent to each of these myths. To achieve this, I have made a number of creative changes to the original myths so that the philosophical lessons each character teaches us are prioritized.
For example, the main creative change I make to the story of Yudhisthira is the order of tests that the Lord of Righteousness faces. In the original tale, Yudhisthira first refuses to abandon the dog, and then refuses to leave his family behind. I change the order of tests to family, then people of other faiths, and then the dog, to better show Yudhisthira’s commitment to leaving no one behind. In addition, Yudhisthira’s attempt to save people of different religions from hell was imagined by me. I felt Yudhisthira’s discussion with Indhra is particularly relevant for the modern age. It also helps capture how Hinduism views other religions and faiths. Furthermore, in the original myth, Yudhisthira is liberated from the cycle of birth and death after exhausting the karma of his good deeds in heaven. In my story, Yudhisthira is reborn on Earth to demonstrate the effect of attachments and to reveal that heaven and hell, if they exist, are not the end goal in Hinduism.
The story of Rama is mostly faithful to the original legend. The key difference is the private conversation that occurs between Rama and Dasharatha. Rama’s entire life exemplified the path of action, but I felt that by having him explicitly teach Dasharatha to renunciate the fruits of action, the philosophy would become much clearer to the reader.
In contrast, I make several changes to the story of Karna. As my story encompasses Karna’s entire life, many of his legends are either abridged or omitted in order to maintain narrative flow and focus. The casteism that Karna experiences early in his life are inspired by the stories I have heard of how untouchables were abused in India. To eliminate casteism, we must acknowledge its rotten, immoral, and embarrassing existence. Additionally, in the original tale, Karna disguises himself as a Brahmin so that Parashurama will teach him. In my version, Karna presents himself as a Sudra in order to portray how he is constantly rejected based on caste until he finally achieves liberation. In the original myth, when Karna surrenders his armor and earrings to Indhra, the King of the Gods gives him the Brahmastra, a weapon with incredible power. Instead, I have Indhra promise Karna enlightenment, which helps focus on the philosophical lesson of the tale: liberation. Finally, the Brahmin’s second test to Karna, where he pretends to be repulsed by Karna’s caste, is imagined by me. This final test proves to Krishna that Karna sees the God in everyone, and that he is worthy of liberation.
My depiction of the Vishwaroopa, or Krishna’s true form, must also be explained. Karna and Raj’s visions of God differ based on their understanding of the world. They only see what they can comprehend. Because of this, Karna’s vision is similar to traditional descriptions of the Vishwaroopa in the Bhagavad Gita and other scriptures. In contrast, Raj’s vision reflects his understanding of modern science and the creation of the universe, as well as his awareness of religions like Christianity and Islam. I add these references to other religions to show the inclusive, all encompassing worldview of Hinduism
Finally, I would like to briefly discuss the scope of this project. Hinduism is incomprehensibly vast. It is the oldest living religion, and has more Gods than Peru has people. Hindus can be polytheist, monotheist, monist, atheist, and anything in between. Hindus understand that there is no single path for everyone. We all have different minds and internal biases and imagine God through these differing lenses. The stories told in The Cabin encapsulate the essence of Advaitha philosophy, the school of non-dualism. Advaitha Hindus believe there is no reality but God. There is no difference between us and God. In order to be liberated from the cycle of eternal life and death, the soul must realize this truth and return to God.
For three millenia, Hindus used storytelling to immortalize their values and pass their ideas on to the next generation. I am proud to be able to continue this sacred tradition.
Theories about the human origin in evolution and religion are fundamentally countering beliefs that are still debated to this day. This study continues to explore this relationship in the college population at a public university with the intention of targeting a diverse religious population. This research hopes to answer the question: does having greater literacy in evolution lead to a noninterventionist perspective on evolution? The prediction is that evidence of increased evolution comprehension will influence students to have a more agnostic, or noninterventionist, view on evolution. An evolution class was given a survey that had two parts broken into demographic and evolution sections with one question that asks about compatibility between evolution and religion. This was given twice in a single semester to track the growth of evolution knowledge and any other differences. There were 265 students in the initial survey, but only 223 responses in the post-survey. The compatibility question had 8 statements that range from creationist to atheistic perspectives and was divided into two sides: interventionist (divine involvement) and noninterventionist (deity may be present but does not intervene). More than 70% of the class had a noninterventionist perspective on evolution despite the Christian categories being the second largest group students identified with after agnostic. The agnostic statement was the top choice followed by the atheistic answer on the noninterventionist side. Lastly, there was some growth of evolution knowledge for each religious category in the evolution section but is not significant for interpretation. Based on the collected data, it is not sufficient to answer the question and requires more data collection via a longitudinal study.