Dissertations / Theses: 'Hindu'

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Renold, Leah Madge Young. "Hindu identity at Banaras Hindu University 1915-1947 /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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Katju, Manjari. "The Vishva Hindu parisad and Hindu nationalism - 1964 to 1996." Thesis, SOAS, University of London, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.299491.

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Whitbourne, Arthur Wayne. "Hindu awareness seminar." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Gondhalekar, Nandini. "Indian nationalism and 'Hindu' politics : Maharashtra and the Hindu Mahasabha, 1920-1948." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/273421.

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Berglund, Henrik. "Hindu nationalism and democracy /." Stockholm : Stockholm university, 2004. http://catalogue.bnf.fr/ark:/12148/cb401142173.

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Shouse, Daniel J. "Being Hindu in the American South: Hindu Nationalist Discourse in a Diaspora Community." TopSCHOLAR®, 2014. http://digitalcommons.wku.edu/theses/1444.

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According to a recent Pew poll approximately 97% of all Hindus live in the countries of India and Nepal. However, there are hundreds of thousands, if not millions, of Hindus living in other parts of the world. Across the United States, Hindu temples are joining the religious landscape of the country. They are often greeted as signifiers of a “model minority” by the mainstream because of Asian American economic success. However, as religious and racial minorities, Indian immigrants and Indian Americans just as frequently face ignorance and discrimination. This rejection by mainstream society, combined with a desire to reconnect with the traditions and heritage of their homeland, India, pushes many Hindus in diaspora to explore and embrace a nationalistic interpretation of their religion. This thesis seeks to understand the trend toward religious nationalism among diaspora Hindus in the United States through an ethnographic examination, using the Sri Ganesha Temple of Nashville, Tennessee as a case study. This community is an ideal case study for two reasons. For one, its internal diversity exemplifies the necessity in diaspora to find commonality in order to build new communities, which creates an opportunity for Hindu nationalism to address pragmatic concerns of the community. Second, the community’s location in the American South, particularly the Bible Belt, places the temple in an environment in which clear, logical and universalist interpretations of Hinduism are needed to deal with real and perceived threats from conversion and discrimination. Throughout this project, it is argued that the Hindu nationalist discourse is pervasive among the Sri Ganesha Temple community, though few in the community would actually endorse the political positions of Hindu nationalist organizations in India. This contradiction is explained theoretically in the nature of transnationalism and diaspora, which uproots ideas and practices from one context and adapts them to become meaningful in new circumstances. It is also explained ethnographically by acknowledging the particular concerns and issues faced by the diaspora community, especially the perceived need to create a strong community in order to prevent future generations from abandoning the Hindu religion and its distinctly Indian heritage.

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Smythies, Adrian Greville. "The architecture and iconography of the Hindu temple in Eads, Tennessee." Birmingham, Ala. : University of Alabama at Birmingham, 2006. http://www.mhsl.uab.edu/dt/2006m/smythies.pdf.

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Jardim, Marta Denise da Rosa 1965. "Cozinhar, adorar e fazer negocio : um estudo da familia indiana (hindu) em Moçambique." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280079.

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Orientadores: Guita Grin Debert, Omar Ribeiro Thomaz, Tereza Cruz e Silva
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-06T06:35:31Z (GMT). No. of bitstreams: 1 Jardim_MartaDenisedaRosa_D.pdf: 2168028 bytes, checksum: bcf4701d4ede1d53000631f2ec32d81a (MD5) Previous issue date: 2006
Resumo: A tese tem como temática a presença indiana (hindu) em Moçambique. Os indianos não estão ausentes dos estudos sobre o país, embora não ocupem um lugar central nas análises. Nestes estudos os indianos são tematizados em suas relações com o Estado. A família indiana (hindu) não foi objeto de estudo, embora tenha sido associada ao sistema de castas e ao hinduísmo. Nesta pesquisa, na cidade moçambicana de Inhambane, junto a aproximadamente 40 Casas hindus, observou-se que também os não indianos (hindus) urbanos consideram que a família hindu pode ser explicada por sua relação com o sistema de castas e o hinduísmo e, assim concebida, é pensada como um mecanismo que reproduz os indianos como endógamos e racistas. A tese critica a coincidência entre o discurso acadêmico e o senso comum urbano moçambicano a respeito da família indiana (hindu) por meio da descrição da dinâmica da reprodução dos seus laços familiares. Na descrição das práticas de cozinhar, adorar e fazer negócios enfatiza-se os processos que dão conta da atualização das Casas hindus em Moçambique
Abstract: This thesis has as its theme the Indian (Hindu) presence in Mozambique. This Indians are not absent in the studies about the country, although they are not central in these analysis. In these studies, the Indians are approached in their relations with the State. The Indian (Hindu) family has not been object of studies, though it has been associated with the caste system and the Hinduism. In the field-work, held in the Mozambican town of Inhambane, on approximately 40 Hindu houses, it was noticed that also the non-Indian urban population think that the Hindu family is explainable by its relation to the caste system and Hinduism and, for being conceived in this manner, it is thought of as the mechanism that reproduces the Indians population as endogamous and racist. The thesis criticizes the similarities between the scholar thinking and the common sense on the Indian (Hindu) family by describing the reproduction dynamics of their family bonds. In the description of the practices of cooking, worshiping and doing businesses, the processes that update the Hindu Houses in Mozambique are emphasized.
Doutorado
Doutor em Antropologia Social

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Holt, Amy-Ruth. "Shiva's divine play art and literature at a South Indian Temple /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1196129102.

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Jacobs, Stephen. "Hindu identity, nationalism and globalization." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683176.

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Bakker, Frederik Lambertus. "The struggle of the Hindu Balinese intellectuals developments in modern Hindu thinking in independent Indonesia /." Amsterdam : VU University Press, 1993. http://catalog.hathitrust.org/api/volumes/oclc/31215765.html.

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Oliveira, Mirian Santos Ribeiro de. "A nação e seus emigrantes: análise do discurso nacionalista hindu contemporâneo sobre a \"comunidade hindu ultramarina\"." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-11122012-095214/.

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Diferentes organizações sociais no interior dos Estados-nação modernos, confrontadas com o aprofundamento e a diversificação dos processos de globalização contemporâneos, buscaram redefinir seus papéis, modos de atuação e percepções sobre a pertença à nação. Esta tese investiga processos de construção identitária ligados a migrações internacionais e, mais especificamente, a relações transnacionais entre organizações nacionalistas e emigrantes. Apresenta-se como objetivo a análise do discurso nacionalista hindu contemporâneo sobre a emigração, elaborado a partir da sociedade de origem, a Índia, concentrando-se no modo como processos nacionais influenciam a construção de identidades transnacionais. Para tanto, examina-se o processo de (re)construção da identidade hindu como uma identidade transnacional, por uma organização nacionalista específica: o Rashtriya Swayamsevak Sangh (Organização Nacional de Voluntários, RSS), atuante na Índia e em sociedades com quantidades significativas de migrantes indianos. Concentrou-se na análise do discurso oficial da Organização Nacional de Voluntários, ou seja, no exame de livros e panfletos publicados pelo grupo nacionalista hindu em questão. A pesquisa documental foi realizada durante o período de trabalho de campo na Índia (entre dezembro de 2010 e maio de 2011), principalmente em arquivos mantidos pela Organização, em Nova Déli. Os documentos nacionalistas hindus selecionados para análise podem ser divididos em duas categorias: narrativas sobre a nação hindu que tratam parcialmente do tema da emigração e discursos sobre a emigração propriamente dita. Em ambas as categorias de textos, verifica-se a ocorrência de: (i) reelaboração de percepções sobre a emigração (de modo mais específico, a construção de imagens positivas da emigração e dos emigrantes); ii) (re)construção de vínculos simbólicos com os emigrantes (ou seja, a reformulação da noção de pertença à comunidade nacional, com vistas à incorporação do emigrante nas narrativas sobre a nação). O exame dos processos de construção identitária empreendidos pela organização nacionalista em questão revela-se crucial para a análise da própria criação de canais institucionais que pretendem efetivar os vínculos simbólicos entre sociedade de emigração e emigrantes, uma vez que a formação de filiais ultramarinas, pela Organização Nacional de Voluntários, foi legitimada e estimulada pelo discurso nacionalista hindu sobre a emigração. Ademais, a análise realizada evidencia que a (re)construção de vínculos transnacionais entre a pátria e seus emigrantes, por organizações não estatais na sociedade de origem, promove a transnacionalização dos próprios ideários nacionalistas formulado por tais organizações. A representação da identidade hindu como uma identidade transnacional, a vincular indianos residentes na Índia ou no exterior a uma unidade sociocultural ampliada, o Grande Hindustão, implica, nesse sentido: i) a afirmação da predominância da noção de pertença à pátria hindu sobre outras identificações possíveis, entre os emigrantes; ii) a tentativa de reterritorialização das relações transnacionais entre as partes, isto é, a caracterização da sociedade indiana como o centro de redes transnacionais construídas ao longo de processos de emigração.
Distinct social organizations within modern nation-states seek to redefine their roles, strategies and perceptions of nationhood as contemporary globalization processes deepen. This thesis examines the construction of cultural identities in contexts significantly affected by international migrations. More precisely, we investigate transnational relations between nationalist organizations and emigrants. Since our objective is analyzing contemporary Hindu nationalist discourse on emigration, which is elaborated within the sending-society, India, we focus on the influence of national processes over the construction of transnational identities. In this connection, we examine the process of (re)construction of Hindu identity as a transnational identity by a particular nationalist organization: Rashtriya Swayamsevak Sangh (National Volunteer Organization, RSS), active in India and in receiving-societies with significant amounts of Indian migrants. We concentrate on the analysis of the official discourse of National Volunteers Organization, that is, on the exam of books and pamphlets published by such Hindu nationalist organization. Documentary research was done in India, from December, 2010 to May, 2011. Hindu nationalist documents selected for analysis can be divided in two categories: narratives on Hindu nation only partially related to emigration matters, and discourses on emigration properly speaking. Both categories highlight: (i) the reinterpretation of perceptions of emigration (more precisely, the construction of positive images of emigrants and emigration); ii) the (re)construction of symbolic linkages with emigrants (i.e. the reformulation of the idea of national belongingness, in order to include the emigrant in national narratives). The investigation of processes of identity construction, undertaken by the RSS, is crucial to the analysis of the very creation of institutional channels that intend to realize the symbolic linkages between sending-society and emigrants, once the foundation of Hindu nationalist overseas branches was legitimated and encouraged by the organizations discourse on emigration. Moreover, the analysis presented in this thesis reveals that the (re)construction of linkages with emigrants, from the homeland, furthers the transnationalization of nationalist ideologies. Thus, the representation of Hindu identity as a transnational identity, linking resident and non-resident Indians to a broad sociocultural entity, the Great Hindusthan, implies: i) the assertion of prevalence of the belongingness to the Hindu nation over alternative identifications constructed by the emigrants; ii) the attempt of reterritorialization of transnational relations between the parts, that is, the intention of depicting Indian society as the core of transnational networks formed during emigration processes.

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Polewski, F. Stefan. "Traditional theodicy, Christian and Hindu responses." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0021/MQ52635.pdf.

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O'Keefe, B. "Hindu family life in east London." Thesis, London School of Economics and Political Science (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.484110.

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Chaulagain, Nawaraj. "Hindu Kingship: Ritual, Power and History." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11203.

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This dissertation examines two major kingship rituals-- the coronation and the autumnal navaratri--as discussed in Hindu religious literature and ritual texts, and as practised in Nepal. These rituals are based on sacred myths and primarily oriented to the production of religious and socio-political dimensions of sovereign power. The Vedic, tantric, and other devotional acts as found in these rituals empower the king and construct his personal and corporate identity. The rituals are consequently strongly political, as various divine, human and other agencies invest the king with multiple powers and authorize him to rule; these agencies also negotiate their own relations, domains of influence, and hierarchies. These rituals produce a sacred and divine king and kingship, as well as sacred space, by establishing the king's connection (bandhu) and identification with many sources of power. As myth and ritual are used in the service of power and authority, they jointly promote each other to create, perpetuate, and strengthen these attributes. Since the uses of myth and ritual are strategic and ideological, they can be used to legitimize the status of the king and enforce the use of power on others. As illustrated in the recent history of Nepal, the myth and ritual can also be sites for dialogue, negotiation, resistance, subversion, and replacement of the same power. Religion and politics are deeply intertwined in these ritual activities; in fact, only in the deeply religious and devotional settings can the rituals exert maximum socio-political powers.

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Ståhle, Göran Viktor. "Det religiösa självet i praktik vid ett hinduiskt gudinnetempel : ett kulturpsykologiskt angreppssätt för religionspsykologi/." Uppsala : Uppsala universitet : Religionspsykologi, Teologiska institutionen, Uppsala universitet [distributör], 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4695.

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Bandyopadhyay, Anjoli. "The religious significance of ornaments and armaments in the myths and rituals of Kannaki and Draupadi /." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26719.

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The objective of this thesis is to isolate the symbolism of ornaments and armaments in the epics and in the rituals of Kannaki and Draupadi A detailed comparison of ornaments and armaments in the Cilappatikaram and in the Mahabharata will be provided, as well as an analysis of the function and meaning of these objects in the ritual traditions of Kannaki and Draupadi A study of the epic and ritual significance of ornaments and armaments will not only contribute tn the understanding of the nature and the role of these symbols, but should also shed light on the interaction between the Tamilian and Sanskritic goddess traditions.
It would appear that ornaments and armaments have religious significance, signaling, by their presence or absence, transitions from auspiciousness to inauspiciousness on individual, social, and cosmic levels. In this respect, they are the vehicles of divine powers and energies.

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Buchanan, Susan Locher. "Calukya temples : history and iconography /." The Ohio State University, 1985. http://rave.ohiolink.edu/etdc/view?acc_num=osu148725912521883.

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Belle, Carl Vadivella, and mikewood@deakin edu au. "Thaipusam in Malaysia : A Hindu festival misunderstood?" Deakin University, 2004. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20050705.110706.

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BÜHNEMANN, Gudrun. "THE HEAVENLY BODIES (NAVAGRAHA) IN HINDU RITUAL." 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1989. http://hdl.handle.net/2237/19166.

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Hembroff, Nicole, and University of Lethbridge Faculty of Arts and Science. "Orthodox Hindu attitudes to menstruation / Nicole Hembroff." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2010, 2010. http://hdl.handle.net/10133/2600.

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Although menstruation is a biological process that occurs for women of a sexually mature age, many cultures associate it with symbols that shape and affect women's lives within these societies. This thesis examines orthodox Hindu beliefs about the origin and meaning of menstruation, which is fundamentally viewed negatively (i.e., adharmically). Drawing upon sources from the earliest to more recent Dharmasastra literature, the thesis demonstrates that orthodox Hindu menstrual taboos derive from menstruation's adharmic associations, which in turn affect attitudes towards women. The Dharmasastras also attempt to realign women with dharma by prescribing appropriate roles for them and act in tandem with the Hindu goddess tradition. Orthodox interpretations of Hindu goddesses configure these deities to serve as dharmic models "for" and " o f women, thereby transmitting dharma to women in ways that are perhaps more meaningful, accessible, and effective than the sastric literature alone. iv
viii, 102 leaves , 3 leaves of plates : ill. ; 29 cm

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Sud, Nikita. "Gurjarat : From developmental state to Hindu Rashtra." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517023.

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Chan, Sze-rok, and 陳詩諾. "Inspired by the Hindu tradition: compositionsand reflections." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B37933966.

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Hearn, Emily K. "Overhearing : Hindu & Christian perspectives on artistry." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6500.

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This thesis is concerned with the hypothesis that an intellectual conversation between Christian and Hindu traditions on questions of aesthetic concern may not only prove mutually illuminating as such but also touch obliquely upon matters of religious and theological concern without exciting the defensive response often posed by more familiar strategies of inter-faith ‘dialogue'. It seeks to establish the existence of sufficient conditions for such a conversation within the respective traditions. The Introduction considers the relevant model of ‘conversation' distinguishing it from other forms of encounter between religious traditions. It proceeds by identifying three shared concerns: freedom and constraint, aesthetic experience and religious encounters, and the relationship between the material artwork and its significance. The first three chapters address them by examining various elements in Hindu traditions, including a detailed treatment of the Śilpaśāstras, a comprehensive consideration of the concept of rasa and its relation to religious experience, and an exploration of the role of the senses in scriptural traditions, the importance of Form and the value of the art object as a devotional aid. Finally it outlines the notion darśan, of seeing and being seen by a deity through a material image. The last three chapters address them by examining the work of Christian theologians including Dorothy Sayers on Art as Idea, exploring bequeathed traditions in iconography and the music of John Tavener, and expounding Tolkien's category of ‘sub-creation'. It considers the work of David Brown, Richard Viladesau, John Ruskin, Frank Burch Brown and Abraham Kuyper who span a putative spectrum of equating aesthetic and religious experience at one end and strictly demarcating between them at the other end. It explores the relationship of the physical art object with its spiritual significance in the work of Dorothy Sayers, John Carey, Rowan Williams, David Brown and Trevor Hart.

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Ogawa, Jane. "Kinship terminology in the greater Hindu Kush." Thesis, Stockholms universitet, Institutionen för lingvistik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-157463.

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This is a study of the kinship terminology used for one’s parents and their siblings in the languages in the greater Hindu Kush area (GHK). GHK stretches over the mountainous borderlands of Afghanistan, Pakistan, Tajikistan, China and India and homes a range of various languages from six different genera, Indo-Aryan, Iranian, Nuristani, Turkic, Tibeto-Burman, and the language isolate Burushaski. The study is based on questionnaires from native speakers of 55 language varieties collected in 2015-2017. The main distinction is one between descriptive and merging systems. The descriptive system have separate terms for all six relations and are found in the outer areas of GHK. The merging systems have terms that refer to two or more relations, and these are found in the center of the area. Within this center-area the languages are then further divided into six different terminologies depending on which relations are merged with one term. Semantic clusters can be observed, based on systematic and lexico-semantic parallels, both within and across family lines. The distribution is discussed from a historical, geographical and social point of view.
Language contact and relatedness in the Hindukush region. Vetenskapsrådet (421-2014-631)

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Cummings, Cathleen Ann. "A study of the Iconographic program of the Lokesvara (Virupaksa) Temple, Pattadakal." The Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=osu1158176390.

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Tenzin, Kencho. "Shankara a Hindu revivalist or a crypto-Buddhist? /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-094652/.

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Thesis (M.A.)--Georgia State University, 2006.
Kathryn McClymond, committee chair; Jonathan Herman, Christopher White, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007; title from title screen. Includes bibliographical references (p. 60-61).

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Chan, Sze-rok Chan Sze-rok Chan Sze-rok Chan Sze-rok Chan Sze-rok. "Inspired by the Hindu tradition compositions and reflections /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B37933966.

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Haig, Joan. "Situating strangers : understanding Hindu community life in Lusaka." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5926.

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This thesis explores the complex identities of the Hindu community of Lusaka, Zambia. It argues that current theories in migration and diaspora studies are not sufficient for understanding such groups in post-colonial Africa. The thesis proposes that we should revisit ‘forgotten’ literature, on immigrants as ‘stranger’ communities, that originates from Georg Simmel’s 1908 essay, ‘The Stranger’. Such work, which this thesis terms ‘stranger theory’, usefully contributes to more contemporary approaches by enabling a comprehensive assessment of a community’s position and how that position changes over time. Stranger theory is used in this thesis to situate Lusaka’s Hindus (and Zambian Hindus more generally) as ‘organic’ members of the nation, whose relationships with wider society are characterised by both ‘nearness’ and ‘remoteness’. The thesis first describes the emergence of a Zambian Hindu ethnic identity during colonial and immediate postcolonial (post-1964) periods focussing on migration and settlement patterns, immigrant networks and the emergence of cultural associations. A theme running throughout the thesis is that the ‘plural society’ of the colonial era (a society consisting of separate, racially-categorised groups with limited interaction) has persisted in Zambia in a postcolonial form, and that this is a useful way of understanding the position of the Hindu community in Zambia today. Following the historical discussion is an analysis of how the contemporary city of Lusaka is experienced by its Hindu residents, through mapping out spaces, social structures and practices that remain unique to Lusaka’s Hindus. Lusaka’s Hindu community is presented as both cohesive and fragmented; the thesis goes on to analyse the ways in which community identity itself is frequently broken down and reconfigured by its members. Zambia’s Hindus comprise diverse sets and subgroups of immigrants with uneven and ‘flexible’ approaches to, and experiences of, migration, citizenship and belonging, rather than embodying a single, quantifiable ‘diaspora’ entity. Yet, in local terms, Hindus in Lusaka are often treated as part of a general ‘Indian’ group; indeed, the thesis shows how Hindus’ relationships with other groups in Zambia emphasise the ‘stranger’ dimension of the community’s position in society. Finally, the thesis asserts that Zambian Hindu ‘twice migrants’—those who migrate onwards to new destinations—reinforce the existence and identities of the ‘home’ community in Zambia. Indeed, these twice migrants must be considered as African and Zambian transnational migrants as well as part of a South Asian ‘diaspora’. Methodologically, the thesis is driven by situational analysis, and brings two separate versions of this approach (from Sociology and Anthropology) together, drawing on data collected in Zambia between 2006 and 2008.

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Rajathurai, Yogandran. "Hindu Caste Music in the Malaysian Thaipusam Festival." Thesis, University of Canterbury. School of Music, 2007. http://hdl.handle.net/10092/997.

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Thaipusam, is an annual festival beginning on a full moon day between January 14 and February 14. This festival is celebrated in Malaysia, Singapore, Indonesia, India, Sri Lanka, Mauritius and South Africa. It is celebrated by all Hindu castes, from the highest Brahmin to the lowest Dalit. An important feature of Thaipsam is the kavadi ritual. This follows the myth of Surapadma, the demon, who eventually became Lord Maruga's honest devotee, Idumban. This conversion is represented by purification ceremonies, around which the festival focuses, and in which participants enter a state of trance, in order to carry out physically demanding feats. Kavadi originates from a Tamil (South Indian) word, kavati. It describes anything that can be suspended on the body (pole, hooks and chains). Today, it is taken to mean a semi-circular structure that is decorated with flowers, peacock feathers and palm leaves. The kavadi is drawn by devotees who have hooks, attached to their skin, with which to pull along the structure. The Brahmin caste, however hook small pails of milk onto their skin instead. The kavadi usually bears a vel (flesh-piercing implement), which represents Lord Maruga's lance. Devotees who 'take kavadi' do so in a higher state of mind or trance. Chanting, music, especially drumming, and incense are used to induce trance. Focusing mainly on fieldwork undertaken around Thaipusam in Kuala Lumpur, this thesis examines the background of the ceremony, its Hindu connections and the different music associated with each caste. The different drumming patterns, of each caste in particular, are transcribed, analyzed and compared, together with the melodic music of the nadaswarum, the instrument associated with the Brahmin music.

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Chatterji, Joya. "Bengal divided : Hindu communalism and partition, 1932-1947 /." Cambridge : Cambridge university press, 1994. http://catalogue.bnf.fr/ark:/12148/cb35728995m.

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Flicker, John. "Ṣoḍaśī-pūjā: Ramakrishna’s Worship of Sarada Devi through a Feminist Lens." Digital Commons at Loyola Marymount University and Loyola Law School, 2021. https://digitalcommons.lmu.edu/etd/1002.

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Traditional heteronormative gender narratives in the Hindu religion, such as pativratā, do not always provide a clear basis for women’s empowerment within Hindu ritual. The Ṣoḍaśī-pūjā, in which Ramakrishna worshiped his wife Sarada Devi as the living goddess Ṣoḍaśī, provides a clear and subversive template to establish a unique form of feminism rooted in Kālī-bhakti. This paper seeks to develop a novel Hindu feminism called Strī-Śakti-Bhāva according to a four-fold tantric empowerment: (1) strī-śakti, (2) śaktipāta, (3) devībhāva, and (4) śakti-sevā. This study draws upon various English translations of Bengali hagiographies in the Ramakrishna tradition and contemporary research materials from Indian feminist scholars. Since the Ṣoḍaśī-pūjā empowered Sarada Devi to serve as the spiritual mother of the Ramakrishna Order, this paper concludes that Ṣoḍaśī-pūjā certainly provides a mechanism of women’s empowerment that is uniquely situated within the Hindu religion.

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Danda, Deepanjana. "Maharashtra and the cross-fertilisation of style of Brahmanical caves in India." Thesis, De Montfort University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271925.

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Warrier, Maya. "The appeal of a modern godperson in contemporary India : the case of Mata Amritanandamayi and her mission." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/272431.

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Boyle, Corinne E. "Daughters, brides, and devoted wives changing perspectives of Hindu women /." Click here for access, 1999. http://cameldev.conncoll.edu/Libraries/documents/Boyle_Dissertation.pdf.

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Bevilacqua, Daniela. "A Past for the Present : the Role of the Śrī Maṭh and the Jagadgurū in the Evolution of the Rāmānandī Sampradāya." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100050/document.

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Cette thèse vise à décrire comment un ordre religieux subit des processus d'évolution et de transformation qui permettent d'interpréter et de satisfaire les besoins religieux de la société. L'hypothèse à la base de ce travail est que les ordres religieux et les gourous sont des éléments centraux qui caractérisent et influencent la société indienne dans le passé et dans le présent.Je focalise mon attention sur le sampradāya des Rāmānandī –groupe religieux datant de Rāmānanda- qui eut un rôle primordial dans la diffusion de la bhakti de Ram (dévotion envers Ram) dans le nord de l’Inde vers la fin du XVème siècle. Mon but est de montrer comment la figure de Rāmānanda et l’organisation de l’ordre religieux ont évolué au cours des siècles, pour être capables ensuite d’interpréter les principaux changements survenus au XXème siècle.A cause de ces différences internes, les Rāmānandīs n’ont jamais eu de représentant dans un centre officiel qui puisse fonctionner comme pôle directeur pour l’ordre. Donc, l’utilisation du titre de Jagadgurū Rāmānandācārya et la construction du Śrī Math au XXème siècle représentent un changement significatif dans l’histoire de l’ordre. C’est pour cela que j’ai formulé mes principales questions, base de ma recherche, sur ce thème :1) pourquoi au XXème siècle, un sampradāya caractérisé par diverses disciplines religieuses (sādhanā-s) et diffusé dans différents centres indépendants a senti la nécessité de créer la fonction de Jagadgurū Rāmānandācārya comme leader principal ?2) le Śrī Math fait-il partie de la reconstruction du charisme du Rāmānanda et est-il un instrument pour aider à la fonction de Jagadgurū Rāmānandācārya ?Pour retracer l’évolution de la tradition des Rāmānandī de leur origine à nos jours j’ai utilisé une approche multidisciplinaire, dans laquelle méthodologies anthropologique et historique coopèrent
In this dissertation, I focus my attention on the Rāmānandī sampradāya - a religious group supposedly formed by the religious teacher Rāmānanda – that had a primary role in spreading Rām bhakti (devotion toward Rām) throughout northern India, possibly from the end of the 15th century. My purpose here is to reconstruct how the representation of Rāmānanda and the organization of the sampradāya evolved over the centuries in order to interpret the two main changes that have occurred in the 20th century: the establishment of the office of Jagadgurū Rāmānandācārya as the leader of the sampradāya, and the construction of the Śrī Maṭh, a monastery on the place where, according to the Rāmānandī tradition, Rāmānanda used to preach. Because of these internal distinctions, the Rāmānandī-s have never had a single representative leader installed in a particular place that could work as directive pole for the sampradāya. Therefore, the bestowing of the title of Jagadgurū Rāmānandācārya and the construction of the Śrī Maṭh in the 20th century represent a significant change in the history of the order. For this reason, I formulated the main questions at the base of my research as follows: 1 Why has a sampradāya characterized by several religious disciplines (sādhanā-s) and spread across several independent religious centers established the office of a Jagadgurū Rāmānandācārya as central leader in the 20th century? 2 Which role does the Śrī Maṭh play in the reconstruction of Rāmānanda’s charisma and in support of the office of Jagadgurū Rāmānandācārya? To accomplish my analysis I employ a multidisciplinary approach – described in Chapter 1 – in which anthropological and historical methodologies cooperate to reconstruct the evolution of the Rāmānandī tradition from its origin until the present

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Khan, Shakir Ali. "From local tensions to ethnic conflict : the emergence of Hindu nationalism in a Christian/Hindu 'tribal' community in Chhattisgarh, central India." Thesis, London School of Economics and Political Science (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272395.

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Vedagiri, Anu. "Five Narasimha temples in Andhra Pradesh and their function as a religious collective." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1092749968.

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Thesis (Ph. D.)--Ohio State University, 2004.
Document formatted into pages; contains xix, 216 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 Aug. 17.

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Zavos, John. "Sangathan : the pursuit of a Hindu ideal in Colonial India : the idea of organisation in the emergence of Hindu nationalism, 1870-1930." Thesis, University of Bristol, 1997. http://hdl.handle.net/1983/b51baddf-b413-4ae1-832c-08d76ddc31b7.

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Fasial, Shah. "Tectonometamorphic evolution of the Hindu Kush, North West Pakistan." Thesis, University of British Columbia, 2015. http://hdl.handle.net/2429/53656.

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New U-(Th)/Pb geochronology, geochemical analyses of plutonic bodies and thermochronologic constraints from the Hindu Kush range, NW Pakistan, provide insight on the crustal growth and tectonic evolution of the southern Eurasian margin and Himalaya-Karakoram-Tibet orogen. Monazite and zircon data record a protracted deformational, metamorphic, and magmatic history that spans the Cambrian to the Neogene. The Cambrian-Ordovician Kafiristan pluton yields geochemical signatures consistent with extensional plutonism and rifting of the Hindu Kush and Karakoram terranes, which now comprise the field area, away from Gondwana. The Hindu Kush accreted to the southern Eurasian margin during the Late Triassic followed closely by the Karakoram terrane in the Early Jurassic. An Andean-style subduction margin was established at the southern Eurasian boundary in the Cretaceous, which lead to the intrusion of the Tirich Mir and Buni-Zom plutons. The attendant volcanic arc magmatism ended with the docking of the Kohistan island arc and the emplacement of the Kohistan-Ladakh batholith during the Late Cretaceous. Eocene ⁴⁰Ar/³⁹Ar muscovite ages in close proximity to the Tirich Mir fault indicate reactivation of the structure during the onset of continent-continent collision. This collision evolved into widespread crustal thickening, high-temperature metamorphism, and associated anatexis in the late Oligocene and early Miocene culminating locally with the emplacement of the Garam Chasma pluton. Thermochronologic data from near the pluton indicate immediate cooling after crystallization, followed by uplift and exhumation during the Neogene. Moreover, a young (1.4 ± 0.5 Ma) apatite fission track date from the Tirich Mir pluton is consistent with active exhumation and uplift of the 7700+ m Tirich Mir peak. This study and the data presented herein provide important new constraints on the nature and timing of tectonic events along the developing south Eurasian margin before and after the continued India-Asia collision.
Irving K. Barber School of Arts and Sciences (Okanagan)
Earth and Environmental Sciences, Department of (Okanagan)
Graduate

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Thankey, Hasit B. "Assessing the threat, Hindu nationalism and South Asian security." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ49454.pdf.

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Young, J. N. "The realities of life from a Hindu Sindi perspective." Thesis, University of Edinburgh, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371888.

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Kavesh, Vanmali. "Work-family conflict among Hindu fathers in South Africa." Master's thesis, University of Cape Town, 2017. http://hdl.handle.net/11427/28098.

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This research examined work-family conflict among Hindu fathers in South Africa. Various authors have indicated that work-family conflict should be investigated in specific cultural contexts because the demands of work and family differ across various cultures. This research examined the relationships between work role overload, supervisor support, coworker support and work-family conflict. Additionally, this research also examined the moderating role of traditional Hindu cultural values (gender role ideology and family hierarchy orientation) in the relationships between work role overload, supervisor support, and work-family conflict. Secondary data from an earlier study that explored work-family conflict among Hindu parents in South Africa was used. The final sample consisted of 183 Hindu fathers involved in full-time work in South Africa. Exploratory factor analysis confirmed the bi-directionality of the work-family conflict construct. Hierarchical regression analyses showed that work role overload and co-worker support were significant predictors of work-to-family conflict (W2FC), whilst work role overload was a significant predictor of family-to-work conflict (F2WC). Results of the moderated regression analyses showed that gender role ideology did not moderate the relationships between work role overload, W2FC and F2WC. Family hierarchy orientation did not moderate the relationships between supervisor support, W2FC and F2WC. The findings of this research have practical implications for management and offer suggestions for future research.

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Firth, Shirley. "Death, dying and bereavement in a British Hindu community." Thesis, SOAS, University of London, 1994. http://eprints.soas.ac.uk/28921/.

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This thesis explores beliefs and practices concerning dying, death and bereavement in the Hindu community in Westmouth (a pseudonym), with the aim of furthering understanding of Hindu belief and practice, particularly for medical and social work professionals. The Hindu model of a good death may be difficult to facilitate in British hospitals if medical staff are unaware of Hindu needs and if communication is inadequate. Funerals are arranged by professionals rather than the family, and there are delays because of bureaucracy, post mortems or lack of space in the crematorium. Priests, when available, may not be accustomed to conducting funeral rituals, and have to work within constraints of time and place, with more of the funeral taking place in the home than would be the case in India. All this has caused major changes in the traditional patterns of death rituals and mourning. Despite these changes there is strong family and community support at times of crisis, reinforcing social bonds and religious and cultural traditions. Religious beliefs help to make sense of the experience. This thesis has three parts. Part I sets the context of the study, fieldwork and methodology, introducing the Hindu community in Britain and in Westmouth. Beliefs about death, the afterlife, and the good and bad death are discussed. Part II explores nine stages of Hindu death rituals, from before death to the annual sraddha, comparing scriptural sources with practice in India and Britain to elucidate areas of change and continuity. Part III examines issues of hospital deaths and bureaucracy, mourning, and psychological aspects of bereavement. Hindus cope with and adjust to loss most satisfactorily when they are empowered to follow their chosen practices, have adequate social support, and find religious meaning in their understanding of death. Finally the implications of this research for Hindus themselves and for professional health care workers in Britain are examined.

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Greer, Aaron Andrew. "Imagined Futures: Interpretation, Imagination, and Discipline in Hindu Trinidad." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11995.

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xi, 249 p. : ill. (some col.)
Globalization has inaugurated many rapid changes in local communities throughout the world. The globalization of media, both electronic and print, has introduced new pressures for local communities to confront while also opening up new imaginative possibilities. As many observers have noted, transnational media transform local public cultures, or shared imaginative spaces, but never in predictable, totally hegemonic ways. This dissertation focuses on the efforts of a small Hindu community called the Hindu Prachar Kendra located in Trinidad, West Indies, as they develop critical strategies that help their children read, negotiate, and in some cases contribute to local and global public cultures. I argue that though many Hindu parents and teachers of the Kendra share anxieties about the effects of local and global popular cultures on their children, they also use many features, ideas, and texts emerging from imaginative media in creative ways. Furthermore, their concerns about media shape their interpretation and instruction of Hindu practice.
Committee in charge: Philip Scher, Chair; Lynn Stephen, Member; Lamia Karim, Member; Deborah Green, Outside Member

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Roy, Sulagna. "Communal conflict in Bengal, 1930-1947 : political parties, the Muslim intelligentsia and the Pakistan movement." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/273385.

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Hedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.

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Denna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.

För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.

I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.

This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.

To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.

In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.

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Bender, Michael Mclean. "The Hindu-Jewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/1500.

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The purpose of this study was to determine whether or not new and significant developments for the Hindu and Jewish faiths, and the relationship that exists between them, can be demonstrated from the results of the Hindu-Jewish Leadership Summits of 2007 and 2008 in Delhi and Jerusalem. I argue that new and significant developments can be observed with this Hindu-Jewish encounter with regards to official rulings of Halacha (Jewish law), proper understandings of sacred symbols of Hinduism, and even improved Islamic-Jewish relations. After analyzing the approaches, themes, and unique framework found within this encounter, it is clear that the Hindu-Jewish leadership summits mark new and significant developments in inter-religious dialogue between the two traditions, culminating in the redefinition of Hinduism as a monotheistic religion.

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Menon, Kalyani Devaki. "Dissonant subjects: Women in the Hindu nationalist movement in India." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2002. http://wwwlib.umi.com/cr/syr/main.

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Oliver, Paul. "Hindu students in a further education college : an ethographic enquiry." Thesis, University of Huddersfield, 1991. http://eprints.hud.ac.uk/id/eprint/5953/.

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This is an ethnographic study of a sample of Hindu students in a Further Education college. The students are all following a course leading to the Certificate of Pre- Vocational Education. The data consists of transcripts of informal interviews and of classroom teaching situations; and is analysed from the perspective of an interpretive paradigm. The purpose of the study is to reveal the methods used by the students in reaching an understanding of their own social world. The study seeks to construct a series of world views which reflect the ways in which the students perceive their own sense of reality. The research attempts to explore the views of students on several areas including religion and culture, their feelings about the education system, and their aspirations for employment and a career. Generally speaking, research studies in the sociology of education tend to focus on the schools sector, and it is the intention of this research to redress the balance somewhat in the direction of Further Education. Moreover, studies in multicultural education often describe their samples in non-specific ways such as "Asian students" or "ethnic minorities", and place little emphasis upon the social influences of specific religion and culture. By investigating a particular religious group it is hoped to encourage more studies which place an emphasis upon the importance of religion in defining the social life of Asian people. The study of this sample of Hindu students suggests that there exists a specifically Hindu perception of the world, and that the maintenance of this is of importance to the students. The students appeared to have a profound desire to succeed in the educational system, and to apply that success to particular vocational contexts. An apparently strong motivation to achieve something of value in life was sustained in part by a sense of parental support and interest. The students did not appear to be preoccupied with the racism which they encountered in society. It was also noted that the female students tended to reject firmly the traditional Hindu gender roles. Generally there was a tendency for these young people to develop considerably greater proficiency in spoken rather than written English. The thesis concludes with a reflexive account which seeks to describe the particular perspectives and approaches of the author in arriving at an understanding of the data.

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Dissertations / Theses on the topic 'Hindu'

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