Agnieszka S Staszczyk | Jagiellonian University (original) (raw)

Agnieszka S Staszczyk

For many years my passion and the main area of my professional activity has been linked with India — this multilingual, multicultural and multi-faith country. India was the place that taught me for the first time the importance of how we communicate with other people, especially those who were brought up in a completely different culture than ours. One obvious tool that can help in this communication is a knowledge of foreign languages, since learning the language of the culture allows us to deeper its reception. However, there are some other elements that play an important role here. That is why I took an interest in intercultural communication in order to gain new qualifications and a better understanding of other cultures. In such intercultural contact, the right approach is crucial — namely: openness, respect, acceptance of diversity, as well as a sensitivity to cultural differences. Therefore, while working with people in the field of education, I try to do my best to share my knowledge and experience.

My adventure with the Indian culture began in 1997 at the Jagiellonian University in Krakow. Firstly, I studied at the Institute of Oriental Studies, where I completed my MA degree in Indian studies. Inspired by the richness of Indian art, after my first trip to India, I decided to supplement my education studying at the Institute of Art History of the Jagiellonian University. In 2005 I defended MA thesis on the Indian miniature paintings in the collection of the National Museum in Krakow. Then I started my PhD studies at the Nicolaus Copernicus University in Torun. After obtaining PhD degree I came back in 2011 to my Alma Mater as an assistant professor at the Centre for Comparative Studies of Civilisations.

In 2008 I moved to the United States as a fellow of the Polish-U.S. Fulbright Commission, as a participant in the Fulbright Junior Advanced Research Program. I spent a year at the University of Pennsylvania in Philadelphia, where I had a great opportunity to work in a multicultural academic environment.

The learning of languages — in particular, English — was yet another passion, in addition to the culture and languages of India; therefore, I decided to gain more language skills, among others, by attending a course in preparation for the International Legal English Certificate in 2007. In 2012, I studied in the Chair for Translation Studies and Intercultural Communication of the Jagiellonian University, completing a postgraduate study program for translators of specialised texts in English and Polish.

My professional activities, outside languages, encompass cultural education; therefore, I decided to expand my teaching skills. I was awarded, among others, the Certificate of completion of the ARS DOCENDI workshops organised by the Jagiellonian University in Krakow in 2012. All these activities finally brought me to the acquaintance of some intercultural trainers, thanks to whom I started training in the field of intercultural communication. In 2016 I had the great pleasure to participate in the workshop Training of Intercultural Trainers organised by the YOUNG SIETAR.

These meetings prompted me to begin a Train the Trainer programme at Wszechnica UJ (the Jagiellonian University Extension) which I completed in June 2016.

For many years I have been teaching Hindi and about the culture and art of the Indian subcontinent. I am the author of books and articles on the arts and culture of this region. I have experience in writing academic texts in English. I have travelled, in a professional capacity, throughout Europe, USA and Asia. I worked as a tour guide (tour leader licence since 2000) initially travelling to the Balkans, and then to India. For several years I have regularly gone on fieldwork research as part of a project carried out in India.

MEMBERSHIP

Since 2016 I have been a member of the Executive Committee of the European Association for South Asian Archaeology and Art.
Since 2015 I have been a member of SIETAR Poland and take part in the meetings of the Trainers Group.
Since 2012 I have been the contact person on behalf of the Faculty of Philosophy of the Jagiellonian University in the European Consortium for Asian Field Study.
Since 2007 I have been a member of the Polish Institute of World Art Studies (formerly Polish Society of Oriental Art), since 2014 as the Krakow branch Vice President.
Supervisors: Professor Marzenna Czerniak-Drożdżowicz, Professor Małgorzata Smorąg-Różycka, Professor Jerzy Malinowski, Professor Michael Meister, and Professor Monika Zin
Address: Krakow, Poland

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Falk Reitz

Rheinische Friedrich-Wilhelms-Universität Bonn

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Papers by Agnieszka S Staszczyk

In the tradition of India, various weapons play a crucial role in the continuous battle between g... more In the tradition of India, various weapons play a crucial role in the continuous battle between gods and demons, as well as between humans. The more powerful the weapon, the more certain the victory; thus, any sword used in a battle should be as strong and effective as possible, or even should be magic. Any warrior, the man of the kṣatriya class, can be provided with a weapon of this kind and hence properly supported and victorious in a fight. Gods and humans may use many swords: maces, wheels, thunderbolts, bows and arrows, axes, spears, etc. They may also use words-mantras-against an adversary, as demonstrated in the numerous texts of the Hindu realm. Besides, in order to obtain a magic weapon or make a sword charmed, some practices or ceremonies using mantras as magic formulae may be performed. It is important for every warrior to be skilful in the use of his weapon in battle and in making a weapon magic. The gods themselves may support a hero by bestowing a weapon upon him or a hero may exert himself as well to win magic arms, for example by fighting a duel with a deity. In the world of myths and heroic deeds the methods are unlimited. The holder of such a weapon, whether god, demon or human, naturally employs magic, very often by using special mantras, so the primal nature of the objects changes, consequently transforming the nature of their users. Some examples of such weapons and their applications are presented in this study, based mostly on the texts of Indian epics. Here many myths narrating exploits of gods and heroes describe various swords that also often become significant attributes or symbols. The most popular and recognisable celestial weapons are thus depicted in diverse texts of the Hindu tradition, and also illustrated in art and characterised in the iconographic secondary sources, which shall be examined as well in this analysis.

The article describes a project entitled „Trainer – Expert” that was rea- lised jointly by the Ce... more The article describes a project entitled „Trainer – Expert” that was rea- lised jointly by the Centre for Comparative Studies of Civilisations at the Jagiellonian University and SIETAR Polska (Society for Intercul- tural Education Training and Research). The aim of the project was to prepare and conduct intercultural workshops for students of Cultural Studies. Every workshop was developed by a team consisting of an in- tercultural trainer (or trainers) from SIETAR Polska who selected the active training methods, and a CCSC lecturer who had the role of an expert in a particular subject of the training. The workshops gave stu- dents the opportunity to learn a formula for intercultural training and to practise skills that may enable them to communicate effectively across cultures. They also could reflect critically on their own attitude towards cultural diversity. In 2016 two workshops took place, i.e. on cooperating with Indians, and on the process of stereotipization. Both workshops ...

The book is an analysis of few chapter of Vishnudharmottarapurana, particularly focusing on the T... more The book is an analysis of few chapter of Vishnudharmottarapurana, particularly focusing on the Trimurti representations. The book is in Polish language (only!).

Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potentatów prz... more Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potentatów przemysłowych, którzy wspierają rozwój technologii, medycyny i szkolnictwa. Wśród sponsorowanych przez nich obiektów istotne miejsce zajmują kompleksy świątynne, znane powszechnie pod nazwą „Birla Mandir”. Do tej pory na terenie całych Indii Birlowie ufundowali ich ponad czterdzieści. Świątynie te stanowią nieprzebrane źródło wiedzy na temat współczesnych relacji społeczno-politycznych, zmian kulturowych w Indiach oraz postaw religijnych społeczeństwa. Ze względu na to, że omawiane budowle są umieszczane w konkretnej sytuacji społecznej i politycznej, można przypuszczać, że fundowanie miejsc kultu przez jedną z najbardziej wpływowych rodzin indyjskich może być związane z chęcią umocnienia ich potęgi w narodzie indyjskim (w wymiarze zarówno politycznym, jak i religijnym). Artykuł ukazuje kierunki badań i analiz materiału zebranego w czasie pierwszych badań terenowych w Indiach przeprowadzony...

W Indiach, w okresie przed odzyskaniem niepodległości ufundowano wiele świątyń, które miały urzec... more W Indiach, w okresie przed odzyskaniem niepodległości ufundowano wiele świątyń, które miały urzeczywistniać idee indyjskich reformatorów społecznych i religijnych propagujących wizje zreformowanego hinduizmu. Na jego potrzeby starano się także opracować nową formę świątyni "Hindu Rashtra Mandir". W nurt ten wpisują się także świątynie określane mianem Birla Mandir fundowane przez kolejne pokolenia rodziny Birlów. Wszystkie one są - jak dowodzą autorki artykułu - formami "cultural media" mającymi budować jednolitą hinduską tożsamość opierającą się o wykreowany ideał arja dharmy. W artykule, na przykładzie New Vishvanath Temple, ukazano mechanizmy retradycjonalizacji wykorzystane przez twórców idei.In India, before regaining the independence, many temples were founded to implement the ideas of Indian social and religious reformers who propagated the vision of reformed Hinduism. For these purpose efforts were also made to develop a new form of the national Hindu tem...

Religious representations discussed in this book origin from Mathura, well-known and important ar... more Religious representations discussed in this book origin from Mathura, well-known and important artistic center of North India. They may be numbered among the oldest cult stone sculptures that depicted gods of the Hindu pantheon. The author of the book selected images of Agni, Indra, Surya, Vishnu, Brahma, Vasudeva-Krishna, Sankarshana-Balarama, Rudra-Śiva, Skanda-Karttikeya and Ganapati-Vinayaka. Some of deities are of the Vedic origin, and the others were included in the Hindu pantheon as a result of the evolution of religious beliefs and incorporation of local and indigenous cults. Images of these gods are analyzed from the historical and religious perspective. Since most of them were depicted for the first time in Mathura sculpture, important part of the work is the iconographic analysis. The cult representations of this kind are significant for the research on the religious art sources. Finding a genesis of gods’ representations that were sculpted in Mathura, as well as origins of the elements of such representations, is fundamental in the analysis of this kind. In the comparative analysis the author included the oldest examples of the images of individual iconographic types. Further she took into account the relevant pieces of the literary tradition, and finally parallel depictions in the art past 4th CE. Besides, having carefully studied the sculptures forms and having included numerous examples of each type, the author could place objects representing particular type in a chronological order. The study is thus crucial both for dating the Mathura sculptures and for tracing the evolution of the Mathura style. (the book is in Polish)

Artykuł opisuje projekt pod nazwą „Trener – Ekspert” realizowany wspólnie przez Katedrę Porównawc... more Artykuł opisuje projekt pod nazwą „Trener – Ekspert” realizowany wspólnie przez Katedrę Porównawczych Studiów Cywilizacji UJ i stowarzyszenie SIETAR Polska (Society for Intercultural Education Training and Research). Celem projektu było opracowanie i przeprowadzenie warsztatów międzykulturowych dla studentów kierunku Kulturoznawstwo. Każdy warsztat został przygotowany przez zespół składający się z trenera (lub trenerów) międzykulturowego z SIETAR Polska, który wybrał metody aktywizujące z obszaru dydaktyki trenerskiej oraz wykładowcy KPSC, który pełnił rolę eksperta w zakresie danego tematu. Warsztaty dały studentom możliwość zapoznania się z formą treningu międzykulturowego, przećwiczenia umiejętności, które mogą im ułatwić kontakt z osobami odmiennymi kulturowo, a także zastanowienia się nad własną postawą otwartości na różnice kulturowe. W 2016 r. odbyły się dwa warsztaty, tzn. dotyczący współpracy z Hindusami i procesu stereotypizacji. Obydwa warsztaty spotkały się z dużym zaint...

This book presents an analysis of the foundations organised by the Birla family in India. Several... more This book presents an analysis of the foundations organised by the Birla family in India. Several generations were involved in the renovation and establishment of sanctuaries, temples and other sacral buildings. As a result, between 1933 and 1998, nineteen Birla Mandirs were established, mainly in northern and central India. All the temples have the capacity to surprise with their various decorative motifs, not seen in other places, which – apart from their aesthetic function – above all bear important symbolic content. Therefore, is it possible to treat the Birla Mandirs as a specific medium – the carrier of a particular message that is not only religious, but with a significance that permeates other layers of social and political discourse. This message, as the authors of the book claim, have a bearing on the socio-political thought of India – supported by the creation and propagation of ideas related to identity and a national art. It also conveys the idea of hierarchical Hindu i...

The Renukoot (Reṇukūṭ) Birla mandir, dedicated to Śiva in the aspect of Reṇukeśvara Mahādeva, was... more The Renukoot (Reṇukūṭ) Birla mandir, dedicated to Śiva in the aspect of Reṇukeśvara Mahādeva, was founded in 1972 by the Birla (Biṛlā) family. It is located in one of the Birlas' industrial towns — Renukoot, in the south-eastern part of Uttar Pradeś where HINDALCO Industries Limited (the aluminium factory) has operated since 1962.

Birla Mandirs – The contemporary Hindu temple complexes as an example of modernization by going b... more Birla Mandirs – The contemporary Hindu temple complexes as an example of modernization by going back to tradition – 2015 fieldwork report.

The article is an attempt to look at the changes taking place in India in the religious and spiri... more The article is an attempt to look at the changes taking place in India in the religious and spiritual sphere through the prism of the multifaceted social activity of the Birlas – the founders of the great temple complexes (commonly known as Birla Mandirs) and one of the most influential Indian families since the 1920s. The Birlas’ social activity clearly differs from the traditional Indian philanthropy displayed by other influential Indian families or social groups mainly due to the very complex and well thought-out strategy. This, lasting several decades, huge and multi-faceted project refers to clearly defined cultural, philosophical, religious, anthropological and social objectives drawn from the ancient yet already redefined and renewed Hindu tradition. The temple complexes founded by the Birlas, which are the subject of research and analysis for this paper may be considered as a distinguishing mark as well as a kind of manifesto of the programme implemented by the Birla family.

Politeja, 2016

The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking... more The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894‑1983) – the most influential representative of the Birla family which members, known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The autho...

Studia Religiologica

The fundraising activity initiated by the Birla family in India resulted in the construction of m... more The fundraising activity initiated by the Birla family in India resulted in the construction of more than 20 Hindu temples, commonly referred to as the Birla Mandirs. Although they vary in terms of architectural forms and iconographic programs it seems, that one basic and common theme remains - to show reformed Hinduism as a religion that is the pillar of the identity of the people of New India. It is understood at the same time as separate but also higher than other great religions, yet assuring a place within its confines for all of them. It is – as the authors argue in this paper - the practical realization of the thought expressed in the Ṛgveda(I 164.46) and repeatedly referred to in the Birla temples as ‘ekam sad viprā bahudhā vadanti’, which seems to be the motto of all foundations of the Birla family.

Birla mandir – wspolczesne hinduistyczne kompleksy świątynne jako przyklad modernizacji przez pow... more Birla mandir – wspolczesne hinduistyczne kompleksy świątynne jako przyklad modernizacji przez powrot do tradycji. Sprawozdanie z badan terenowych (styczen/luty 2016 rok)

In the tradition of India, various weapons play a crucial role in the continuous battle between g... more In the tradition of India, various weapons play a crucial role in the continuous battle between gods and demons, as well as between humans. The more powerful the weapon, the more certain the victory; thus, any sword used in a battle should be as strong and effective as possible, or even should be magic. Any warrior, the man of the kṣatriya class, can be provided with a weapon of this kind and hence properly supported and victorious in a fight. Gods and humans may use many swords: maces, wheels, thunderbolts, bows and arrows, axes, spears, etc. They may also use words – mantras – against an adversary, as demonstrated in the numerous texts of the Hindu realm. Besides, in order to obtain a magic weapon or make a sword charmed, some practices or ceremonies using mantras as magic formulae may be performed. It is important for every warrior to be skilful in the use of his weapon in battle and in making a weapon magic. The gods themselves may support a hero by bestowing a weapon upon him or a hero may exert himself as well to win magic arms, for example by fighting a duel with a deity. In the world of myths and heroic deeds the methods are unlimited. The holder of such a weapon, whether god, demon or human, naturally employs magic, very often by using special mantras, so the primal nature of the objects changes, consequently transforming the nature of their users. Some examples of such weapons and their applications are presented in this study, based mostly on the texts of Indian epics. Here many myths narrating exploits of gods and heroes describe various swords that also often become significant attributes or symbols. The most popular and recognisable celestial weapons are thus depicted in diverse texts of the Hindu tradition, and also illustrated in art and characterised in the iconographic secondary sources, which shall be examined as well in this analysis.

Politeja, 2016

Studia Religiologica

In the tradition of India, various weapons play a crucial role in the continuous battle between g... more In the tradition of India, various weapons play a crucial role in the continuous battle between gods and demons, as well as between humans. The more powerful the weapon, the more certain the victory; thus, any sword used in a battle should be as strong and effective as possible, or even should be magic. Any warrior, the man of the kṣatriya class, can be provided with a weapon of this kind and hence properly supported and victorious in a fight. Gods and humans may use many swords: maces, wheels, thunderbolts, bows and arrows, axes, spears, etc. They may also use words – mantras – against an adversary, as demonstrated in the numerous texts of the Hindu realm. Besides, in order to obtain a magic weapon or make a sword charmed, some practices or ceremonies using mantras as magic formulae may be performed. It is important for every warrior to be skilful in the use of his weapon in battle and in making a weapon magic. The gods themselves may support a hero by bestowing a weapon upon him or a hero may exert himself as well to win magic arms, for example by fighting a duel with a deity. In the world of myths and heroic deeds the methods are unlimited. The holder of such a weapon, whether god, demon or human, naturally employs magic, very often by using special mantras, so the primal nature of the objects changes, consequently transforming the nature of their users. Some examples of such weapons and their applications are presented in this study, based mostly on the texts of Indian epics. Here many myths narrating exploits of gods and heroes describe various swords that also often become significant attributes or symbols. The most popular and recognisable celestial weapons are thus depicted in diverse texts of the Hindu tradition, and also illustrated in art and characterised in the iconographic secondary sources, which shall be examined as well in this analysis.

Short analysis presenting one of the Birlas' foundations - Shiva Renukeshvara Temple in Renukoot,... more Short analysis presenting one of the Birlas' foundations - Shiva Renukeshvara Temple in Renukoot, focusing on its architectural patterns and significance of its decoration.

Azjatyckie Pogranicza Kultury i Polityki, 2017

The Lakshminarayan temple in Delhi was funded by the Birla family - merchants, industrialists and... more The Lakshminarayan temple in Delhi was funded by the Birla family - merchants, industrialists and businessmen from Rajasthan. It deserves special attention as one of the examples of architecture that was created in India before the emergence of a new, independent state. It was financed by the Birla family in 1933 and designed by Sris Chandra Chatterjee, the founder of the Modern Indian Architecture Movement. The temple was planned as a "rashtra mandir", a place of prayer for the modern Hindu nation. In its form, the temple embodies the needs of numerous artists, art aesthetes and theoreticians, as well as thinkers who influenced the shape of Indian national art and understanding the function of a modern Hindu place of worship. The Delhi Birla Mandir reflects dilemmas and different visions, often far from each other, but in this temple united into a coherent whole.

Badania podjęte w ramach projektu „Birla mandir – współczesne hinduistyczne kompleksy świątynne j... more Badania podjęte w ramach projektu „Birla mandir – współczesne hinduistyczne kompleksy świątynne jako przykład modernizacji przez powrót do tradycji” są nakierowane na fundowane przez rodzinę Birlów świątynie. Celem analiz jest ukazanie kontekstu powstania świątyń oraz zrekonstruowanie i przeanaliowanie kontekstu kulturowo-społecznego przesłania niesionego przez Birla Mandir. W ramach badań przeprowadzono trzy wyjazdy badawcze. Pierwszy z nich (luty/marzec 2014) objął następujące świątynie: Shri Lakshmi Narayan (New Delhi), Shri Lakshmi Narayan (Patna), Krishna / Gita Mandir (Kurukshetra), Saraswati / Sharda Peeth (Pilani), New Vishvanath (Varanasi), Shri Radha Krishna (Kolkata), Renukeshwar Mahadev Mandir (Renukoot)1. W czasie drugiego wyjazdu (styczeń/luty 2015) zebrano materiał w Shri Lakshmi Narayan Mandir (Jaipur), Vivasvan (Surya) Mandir (Gwalior), Shri Lakshmi Narayan Mandir (Bhopal), Vithoba Mandir (Shahad / Mumbai), Venkateshwara Mandir (Hyderabad), Ganesha Mandir /Vikram Vinayak Mandir (Alibaug / Salav), Vishnu Mandir (Nagda), Rama Mandir (Akola). W roku bieżącym odbył się trzeci i zarazem ostatni wyjazd badawczy, w czasie którego udało się zgromadzić bogaty materiał dotyczący trzech świątyń ufundowanych przez członków rodziny Birlów. Były to Shri Lakshmi Mandir oraz Shiva Mandir w Brajrajnagar (Odisha) oraz Bhavatarini Mandir w Amlai (Madhya Pradesh).

Badania prowadzone są w ramach programu „Opus 5” Narodowego Centrum Nauki [UMO-2013/09/B/HS1/02005].

POLITYKA. POMOCNIK HISTORYCZNY, 2017

W XIX w., gdy coraz silniej dochodziły do głosu ruchy niepodległościowe, ale także po odzyskaniu ... more W XIX w., gdy coraz silniej dochodziły do głosu ruchy niepodległościowe, ale także po odzyskaniu przez Indie niepodległości w 1947 r., starano się wykreować wartości, które mogłyby stać się podstawą wspólnej hinduskiej tożsamości. Nabrały one kształtów w ramach hinduskiego nacjonalistycznego nurtu polityczno-społecznego.

Ów etnonacjonalizm, jak zwykło się go niekiedy określać, niemal od samego początku posługiwał się wieloma strategiami. Jedną z istotnych stało się tworzenie miejsc, w których byłoby możliwe przeżywanie, a także nasiąkanie wspólnymi hinduskimi ideałami i wartościami. W 1923 r. jeden z ważnych działaczy ruchu Balkriszna Śiwram Muńdźe pisał: „Brakuje w państwie indyjskim wspólnego miejsca spotkań dla wszystkich kast (...), traktowanych na doskonale równych prawach, takiego, jakie muzułmanin ma w swoim masdźit [meczecie] (…) [gdzie muzułmanie] przyswajają poczucie jedności i tożsamości swoich interesów społecznych i religijnych (…).

The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking... more The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894 -1983) – the most influential representative of the Birla family which members, known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The authors hope that this analysis will succeed in showing how the individual worldview of the founder left its mark on the idea of the whole family’s endeavours, and at the same time give voice to the range of ideas which, although already expressed at the turn of the nineteenth century, are still alive and influential in India today

The article is an attempt to look at the changes taking place in India in the religious and spiri... more The article is an attempt to look at the changes taking place in India in
the religious and spiritual sphere through the prism of the multifaceted
social activity of the Birlas – the founders of the great temple complexes
(commonly known as Birla Mandirs) and one of the most influential Indian
families since the 1920s. The Birlas’ social activity clearly differs from the
traditional Indian philanthropy displayed by other influential Indian families
or social groups mainly due to the very complex and well thought-out
strategy. This, lasting several decades, huge and multi-faceted project refers
to clearly defined cultural, philosophical, religious, anthropological and
social objectives drawn from the ancient yet already redefined and renewed
Hindu tradition. The temple complexes founded by the Birlas, which are
the subject of research and analysis for this paper may be considered as
a distinguishing mark as well as a kind of manifesto of the programme
implemented by the Birla family.

Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potenta-tów pr... more Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potenta-tów przemysłowych, którzy wspierają rozwój technologii, medycyny i szkolnictwa. Wśród sponsorowanych przez nich obiektów istotne miejsce zajmują kompleksy świątynne, znane powszechnie pod nazwą " Birla Mandir ". Do tej pory na terenie całych Indii Birlowie ufundowali ich ponad czterdzieści. Świątynie te stanowią nieprzebrane źródło wiedzy na temat współczesnych relacji społeczno-politycznych, zmian kulturowych w Indiach oraz postaw religijnych społeczeństwa. Ze względu na to, że omawiane budowle są umieszcza-ne w konkretnej sytuacji społecznej i politycznej, można przypuszczać, że fundowanie miejsc kultu przez jedną z najbardziej wpływowych rodzin indyjskich może być związane z chęcią umocnienia ich potęgi w narodzie indyjskim (w wymiarze zarówno politycznym, jak i religijnym). Artykuł ukazuje kierunki badań i analiz materiału zebranego w czasie pierwszych badań terenowych w Indiach przeprowadzonych w lutym i marcu 2014 roku.